2,.Z?.'o5 


^ij^^  PRINCETON,  N.  J.  ^%r 


Purchased   by  the 
Mrs.   Robert   Lenox   Kennedy  Church   History   Fund. 


Section %..X...\.^. 


Btsijop  George  David  Cummins,  D.  D., 

First  Bislio})  and  Founder  of  the  Keformed  Episcopal  Cliurcli 


A  HISTORY 


H 


Reformed  f^P'scopal  Qhurch, 
187J-1902. 


BY 

ANNIE  DARLING 'price. 


PHILADELPHIA: 

James  M.  Armstrong,  Printer  and  Publisher.  718  Sansom  Street. 

1Q02. 


jifoffi 


First  HiHliop  aiifl  FoiiiKlor  oi  the  Ketormed  Kpi. 


A  HISTORY 


OF  THE 


FORMATION   AND  GROWTH 

OF  THE 

Reformed  Episcopal  Church, 
1873-1902. 


BY 

MRS.  ANNIE  DARLING  PRICE. 


The  Reformed  Episcopal   Church  is  a  firm  and  heroic  stand 
for  the  very  heart  of  the  Gospel." 

Bishop  George  David  Cummins.  D.D. 


PHILADELPHIA: 
James  M.  Armstrong,  Printer  and  Publisher,  718  Sansom  Street. 

iqo2. 


Copyright,  1902, 

by 

Mrs.  Annie  Darling  Price. 


TO  THE  MEMORY 

OF  THE 

FOUNDER  AND  FIRST  BISHOP 

OF  THE 

REFORMED  EPISCOPAL  CHURCH, 

AND  TO  ALL  WHO,  WITH  HIM,  WERE  INSTRUMENTS, 

UNDER  GOD,  IN  GIVING  TO  THE  CHRISTIAN  WORLD 

A   CHURCH   THAT,   IN    THE   GENERATIONS    TO 

COME,    SHOULD,    IN     ITS    PRINCIPLES,     BE 

FOREVER  A  LIVING  PROTEST  AGAINST 

ERROR,  AND  A  DEFENDER  OF 

"THE  FAITH  WHICH  WAS  ONCE  FOR  ALL  DELIVERED 

UNTO   THE   SAINTS," 

"CHRIST  JESUS  HIMSELF  BEING  THE  CHIEF 

CORNER  STONE." 

Be  thou  faithful  unto  death,  and  I  will  give  thee  the  crown  of  life. 


'Christ  Jesus  Himself  being  the  chief  corner-stone, 
Eph.  ii:  20. 


*'In  the  grey  dawn  of  early  time, 
The  Church  on  earth  arose; 
Upbuilt  with  battlements  sublime, 
Against  her  mighty  foes. 

And  many  a  noble  saint  of  old 
The  fair  foundation  laid; 

And  living  stones,  of  price  untold, 
The  stately  fabric  made. 

In  glory  of  unfading  light 
Their  faithful  record  lives; 

The  touch  of  time  the  vision  bright 
Unchanging  lustre  gives." 


"The  Church's  one  foundation  is  Jesus  Christ  her  Lord. 


CONTENTS. 

CHAPTER.  PAGE. 

1.  The  Church  of  England  and  the  Pi'otestant  Episcopal 

Church  of  America 1 

2.  The  Revisions  of  the  Prayer  Book 13 

3.  The  Need  for  the  Reformed  Episcopal  Church 21 

4.  The  Need  for  the   Reformed  Episcopal   Church    (con- 

tinued)         oG 

5.  The  Crisis  and  Its  Results 88 

6.  The  Foundation  of  the  Reformed  Episcopal  Church ...  .   11? 

7.  The  Declaration  of  Principles 125 

8.  The  Points  of  Dilierence 131 

9.  Articles  of  Religion — Protestant  Episcopal— Reformed 

Episcopal    13U 

10.  The  Reformed  Episcopal  Prayer  Book 142 

11.  The  Form  of  Government  of  the  Reformed  Episcopal 

Church    150 

12.  General  Councils  and  History,  1873-1875 152 

13.  General  Councils  and  History,  1875-1880 161 

14.  General  Councils  and  History,  1880-1885 176 

15.  General  Councils  and  History,  1885-1890 182 

16.  General  Councils  and  History,  1890-1895 188 

17.  General  Councils  and  History,  1895-1902 194 

1 8.  Work  in  England 225 

19.  Work  in  Other  Fields 234 

20.  Work  in  the  South 240 

21.  Work  in  Foreign  Lands 244 

22.  The  Reformed  Episcopal  Seminary 257 

23.  The   BaFisinger   Home 250 

24.  Young   People's    Societies 261 

25.  Lives  of  the  Bishops  of  the  Reformed  Episcopal  Church.  264 

26.  Recollections — Clerical  and  Lay 282 

27.  Publication  Society  and  Church  Papers 289 

28.  The  History  and  Mission  of  the   Reformed  Episcopal 

Church    295 

Appendix    [[  303 


I  heartily  commend  the  zeal  and  diligence  of  Mrs.  Price  in 
collecting  and  presenting  in  the  following  pages  so  much  valu- 
able material,  illustrative  of  the  early  history  of  the  Reformed 
Episcopal  Church:  and  earnestly  hope  that  her  book  will  find 
hearty  support  and  wide  circulation  among  the  members  of  the 

Church. 

J.  A.  Latane, 

Late  Presiding  Bishop. 


PKEFACE. 

This  book  is  called  forth  by  a  strongly-felt  need  for 
some  gathering  together  of  the  various  threads  of  the 
history  of  the  Eeformed  Episcopal  Church  during  its 
twenty-five  years  and  more  of  existence.  Many  and  able 
have  been  the  pamphlets  and  articles  written,  but  no 
connected  account  has  been  recorded.  The  years  are 
passing,  and  already  some  of  those  who  bravely,  for  con- 
science' sake,  faced  hardness  as  "soldiers  of  Jesus  Christ," 
yielded  up  position,  friends,  wealth,  not  counting  even 
their  lives  dear  unto  themselves,  have  joined  the  Church 
Triumphant.  For  this  reason,  the  call  came,  while  many 
of  those  earnest  laborers  were  yet  with  us,  for  some  one 
to  weave  into  one  golden  thread,  their  recollections  of  our 
early  days,  that  there  might  be  left  in  the  hands  of  the 
workers  in  years  to  come  a  clear  and  accurate  history  of 
the  reasons  for  the  founding  of  our  Church,  and  its  for- 
mation and  history  during  its  first  quarter  of  a  century. 

Such  a  book  is  of  necessity  largely  a  compilation,  a 
transcript  of  the  thoughts  of  others,  and  many  thanks 
are  due  to  those  whose  kind  assistance  and  encouragement 
has  made  such  a  work  possible.  Among  them  also  were 
some  of  those  valued  friends  who  are  to-day  rejoicing  in 
the  presence  of  the  Lord. 

Doubtless  there  are  inaccuracies  and  omissions,  but  an 
earnest  effort  has  been  made  to  render  it  as  complete  as 
possible.  It  has  been  a  labor  of  love,  offered  with  the 
sincere  desire  that  those  into  whose  hands  it  may  fall  may 
be  more  than  ever  convinced  of  the  leading  and  over- 
ruling hand  of  God,  in  calling  out  from  among  the 
Churches    of    Christendom  a  people  of  God,  a  Church 


viii  Freface. 

wHich,  for  purity  of  principle,  for  staunch  adherence  to 
the  Truth,  and  the  promulgation  of  a  pure  Gospel,  cannot 
,be  surpassed.  Such  a  heritage  calls  for  a  strong  faith  in 
the  Christ  which  it  sets  forth,  a  grasp  of  the  truths  it  rests 
upon,  an  intelligent,  loyal  devotion,  a  constant  prayerful 
thought,  and  a  jealous  guarding  from  the  pollutions  of 
the  world,  that  it  may  ever  be  a  part  of  that  Church  for 
which  Christ  died,  "that  He  might  present  it  to  Himself 
a  glorious  Church,  not  having  spot  or  wrinkle,  or  any  such 
thing;  but  that  it  should  be  holy  and  mthout  blemish." 

A.  D.  P. 
Wilmington,  Delaware,  March,  1902. 


"Thou  hast  given  a  banner  to  them  that  fear  Thee,  that 
it  may  be  displayed  because  of  the  truth,"  Psalm  Ix:  4. 


Chapter  1. 

The  Church  of  England  and  the  Protestant  Episcopal 
Church  of  America. 

The  history  of  a  nation  is  its  life  written  out  upon  the 
pages  of  the  centuries  as  they  come  and  go,  by  tlie  men 
and  women  into  whose  frail  keeping  the  God  of  nations 
has  entrusted  it.  In  so  far  as  they  follow  Him,  is  the 
nation  prospered,  "the  valleys  also  are  covered  over  with 
com,"  its  cattle  are  "upon  a  thousand  hills,"  its  industries 
flourish,  and  the  blessing  of  the  presence  of  the  Angel 
of  Peace  hovers  over  it  with  folded  wings — for  "happy 
is  that  people  whose  God  is  the  Lord." 

The  history  of  the  Church  of  Christ  is  the  same,  as 
unchanging  and  inscrutably  written  upon  the  pages  of  the 
world's  record,  as  the  law  of  the  stars  moving  in  the  blue 
of  heaven  is  written  by  the  finger  of  God. 

Our  desire  in  the  following  pages  is  to  reverently  trace 
the  purposes  of  God  for  us  in  the  history  of  the  formation 
and  growth  of  the  Reformed  Episcopal  Church,  and  to 
find,  even  amid  our  human  frailties  and  errors,  as  wc 
have  made  that  history  during  its  quarter  of  a  century, 
the  guiding  hand  of  Him  whose  book  of  Divine  records 
stretches  back  into  the  dim  beginnings,  and  with  whom 
"a  thousand  years  ...  are  but  as  yesterday  when  it  is 
past." 

Great  undertakings  are  not  perfected  in  a  day,  often 
not  in  a  lifetime.  Future  generations  are  to  reap  the 
benefit  of  the  wonderful  discoveries  which  this  age  is 
bringing  to  light.     "Rome  was  not  built  in  a  day,"  and 


2  llislonj  of  the  Reformed  Episcopal  Church. 

it  needs  the  determination  of  a  Napoleon  to  overcome 
many  of  the  obstacles  that  sometimes  block  the  way  of 
success. 

History  covers  more  than  the  record  of  a  decade,  and 
has  its  root  deep  in  the  hearts  of  the  men  and  women 
who,  day  by  day,  carry  out  the  purposes  of  God  and  link 
the  past,  with  its  dead  heroes,  to  the  present,  with  its 
living,  pulsating,  human  life,  and  behind  it  all  standeth 
He  'Vho  hath  measured  the  waters  in  the  hollow  of  His 
hand,  .  .  .  and  comprehended  the  dust  of  the  earth  in 
a  measure/' 

The  mighty  river  has  its  rise  in  the  far  away  mountain 
top,  where  its  spring  bubbles  up  in  clear  exuberance  in 
the  very  joy  of  living,  and,  gathering  momentum  and 
wider  reaches  as  it  goes  to  meet  the  flowing  river  in  the 
fertile  valley  beyond,  the  mountain  brook  becomes  a 
torrent  that  turns  the  wheel  of  industries  whose  useful- 
ness and  powers  touch  the  shores  of  other  lands.  So  as 
a  Church,  our  record  goes  farther  back  than  the  brief 
twenty-eight  years  of  its  outward  history,  back  into  the 
years  that  preceded  it,  back  into  the  very  purposes  of 
God,  whose  design  we,  all  unconsciously,  perhaps,  have 
been  filling  out  and  making  plain. 

Our  purpose  in  this  chapter  is  to  trace  the  history  of 
the  Church  of  England  and  the  Protestant  Episcopal 
Church  only  so  far  as  it  leads  up  to  the  causes  which  led  to 
the  formation  of  the  Reformed  Episcopal  Church.  In  order 
to  give  a  clear  and  correct  reason  for  our  existence  as  a 
separate  body  or  branch  of  Christ's  Church,  we  should 
knoAV  the  salient  features  of  the  record  written  year  by 
year  in  the  Communion  from  whence  we  came — came, 
not  because  we  desired  to  disrupt  the  Church  of  Christ 
with  dissensions  and  the  tearing  down  of  her  bulwarks, 


Church  of  England — P.  E.  Church  of  America.       3 

but  for  conscience^  sake.  We  left  the  mother  Church, 
because,  while  we  loved  her,  as  a  child  loves  its  parent,  yet 
beyond  and  above  all  earthly  love  was  the  love  of  the 
Church's  Head,  the  One  and  only  High  Priest  and 
Mediator;  and  because  of  the  desire  for  the  promulgation 
of  a  pure  Gospel,  untouched  with  the  errors  which 
savored  of  Romanistic  principles.  It  was  when  conscience 
was  fettered  with  errors  that  could  no  longer  be  borne 
in  righteous  silence,  that  the  Eeformed  Episcopal  Church 
entered  upon  its  existence. 

To  learn  clearly  the  reasons  for  our  formation  as  a 
Church,  or,  rather,  the  restoration  of  the  old  paths  of  our 
forefathers,  we  must  go  back  even  beyond  the  seas  to 
the  mother  country  before  the  beckoning  hand  of  new 
fields  and  unknown  riches  in  a  free  land  led  many  to  turn 
their  faces  westward. 

The  first  step  looking  toward  the  English  Eeformation 
was  taken  in  1534,  by  Henry  the  Eighth,  in  denying  the 
supremacy  of  the  Pope  in  matters  concerning  the  religious 
life  and  worship  of  England. 

Gradually  the  light  broadened  until,  in  the  reign  of 
Edward  the  Sixth,  in  15 i.^,  a  Commission  was  appointed 
to  prepare  a  Litu"'gy  in  English  for  public  service,  this 
being  followed  bv  yet  another  in  1552,  of  which  we  will 
speak  later  on. 

"There  was  vX  the  same  time  a  great  reformation  in 
the  externals  of  public  worship  by  the  removal  of  many 
Popish  customs  and  superstitious  observances,  such  as 
the  elevation  of  the  bread  and  wine  to  be  adored,  the 
burning  of  incense,  the  ceremonials  of  making  frequent 
signs  of  the  cross,  bowings,  genuflections,  kissing  the 
altar,  and  the  paten,  or  sacred  plate — all  these  were 
greatly  reduced,  if  not  entirely  abolished." 


4  Historji  of  the  Reformed  Episcopal  Church. 

Mr.  Ira  Warren,  in  writing  of  the  English  Reformation, 
says:  "They  restored  all  the  truths  which  the  Roman 
Church  had  lost;  but  they  did  not  reject  all  the  errors 
which  that  communion  had  introduced.  Thus,  while 
they  combined  in  their  teachings  all  the  Protestant 
elements  of  a  true  Gospel,  they  mingled  into  them  enough 
of  the  popish  element  of  a  false  Gospel  to  neutralize  in 
part  their  manly  influences  and  to  hinder  their  free  and 
jjenign  action  upon  the  world." 

During  the  reign  of  Mary,  the  Roman  service  was  for 
a  time  restored;  consequently,  during  Elizabeth's  rule, 
while  a  Protestant  princess,  she  allowed  several  alterations 
in  the  Prayer  Book  of  Edward  \^I,  thus  dimming  the 
purity  of  the  Reformation,  and  its  beneficial  effect  was 
in  some  measure  lessened.  Bishop  Burnet  says:  "So 
acceptable  did  she  make  the  Prayer  Book  to  the  Romish 
clergy,  that  of  9400  ministers  who  had  served  under  Mary, 
and  conformed  to  Popery,  all  but  200  remained  at  their 
posts  and  used  the  ritual."  In  this  compromise  lay  the 
error  from  which  so  many  were  to  suffer  in  the  years  to 
come."  Macaulay  says:  "To  this  day  the  constitution, 
the  doctrines,  and  the  services  of  the  Church,  retain  the 
visible  marks  of  the  compromise  from  which  she  sprang. 
She  occupies  a  middle  position  between  the  Churches  of 
Rome  and  Geneva.  .  .  .  The  service  being  in  a  dead 
language,  is  intelligible  only  to  the  learned;  and  the  great 
majority  of  the  congregation  may  be  said  to  assist  as 
spectators  rather  than  as  auditors.  Here  again  the 
Church  of  England  took  a  middle  course.  She  copied  the 
Roman  Catholic  forms  of  prayer,  but  translated  them 
into  the  vulgar  tongue,  and  invited  the  illiterate  multitude 
to  join  its  voice  to  that  of  the  minister.  In  every  part 
of  her  system  the  same  policy  may  be  traced." 


Church  of  England — P.  E.  Church  of  America.       5 

We  pass  now  to  the  new  world.  At  this  period  in 
England's  history,  occurred  the  revival  of  the  Acts  of 
Supremacy  and  Uniformity.  The  former  provided  that 
all  Christian  people  in  public  worship  should  use  the 
Book  of  Common  Prayer,  establishing  the  king  as 
supreme  head  of  the  Church;  while  the  latter,  the  sub- 
stance of  which  we  quote,  shows  still  further  the  burdens 
laid  upon  the  people  of  England  at  this  time.  It  was 
said  that  "all  hope  of  union  was  blasted  by  that  second 
most  disastrous,  most  tyrannical,  most  schismatical  Act 
of  Uniformity,  the  authors  of  which,  it  is  plain,  were  not 
seeking  unity,  but  disunion." 

"To  the  Protestant  Church  of  England,  as  by  law 
established.  .  .  .  All  persons,  of  whatsoever  rank  or 
degree,  above  the  age  of  sixteen  years,  who  refuse  to  go 
to  some  church  or  chapel,  or  place  of  common  prayer,  or 
who  persuade  any  other  person  not  to  go,  or  should  be  at 
any  conventicle  or  meeting,  under  color  or  pretence  of  any 
exercise  of  any  religion  other  than  that  ordered  by  the 
State,  then  any  such  person  was  to  be  committed  to 
prison,  there  to  remain  until  he  should  be  ordered  to  come 
to  such  church  or  usual  place  of  common  prayer,  and 
there  to  make  an  open  submission  and  declaration  of  his 
conformity  in  the  following  words:  ^I,  A.  B.,  do  humbly 
confess  and  acknowledge  that  I  have  grievously  offended 
God,'  etc.  ...  In  case  of  disobedience,  the  offender  was 
to  'abjure  the  realm,'  that  is  to  say,  he  was  to  banish  him- 
self for  life,  and  if  he  failed  to  do  this  ...  or  if  he 
returned  into  the  kingdom  without  her  (Elizabeth's) 
leave,  such  person  .  .  .  was  to  be  adjudged  a  felon,  and 
was  to  suffer  as  in  cases  of  felony,  without  benefit  of 
clergy,  that  is  to  say,  suffer  the  sentence  due  to  arson  or 
murder — to  be  hanged  by  the  neck  till  he  was  dead." 


6  History  of  the  Reformed  Episcopal  Chv/rch. 

This,  in  brief,  was  the  substance  of  the  Act  which 
became  one  of  the  causes  leading  to  the  migration  of  so 
many  to  the  new  world.  It  was  a  thing  not  to  be  toler- 
ated in  the  estimation  of  some  of  those  who  deemed  it 
better  to  suffer  all  things,  rather  than  to  remain  in  a  land 
where  religious  libert}^  was  chained  to  arbitrary  laws,  and 
where  their  lives  would  be  exposed  to  the  severest  pen- 
alties should  they  disclaim  the  obligations  thus  laid  upon 
them.  As  a  consequence,  many  a  vessel's  prow  was 
turned  towards  the  unknown  vastnesses  of  a  new  country. 

Previous  to  1620,  there  had  been  several  organized 
attempts  to  found  colonies  in  the  new  world,  and  these 
successive  attempts  each  brought  with  them  the  worship 
and  Prayer  Book  of  the  Mother  Country. 

In  the  above  named  year,  however,  there  came  a  band 
of  men  and  women  who,  for  conscience'  sake,  had  turned 
their  backs  upon  the  intolerant  demands  of  their  native 
country,  and  sought  freedom  to  worship  their  God  in  a 
new  land — Puritans,  so-called  for  adhering  to  the  "pure 
Word  of  God."  In  the  bitter  cold  of  a  New  England 
winter,  they  took  up  a  life  of  sorrow,  toil  and  danger, 
for  the  sake  of  truth.  They  saw  "what  it  took  the  people 
of  j\Iaryland  and  Viriginia  a  century  to  realize— that  the 
Church  of  England,  holding  the  theories  she  did,  could 
never  become  the  Church  of  the  colonies,  however  deeply 
she  might  yearn  over  her  departing  children,"  and  for 
many  years  the  Church  of  England  held  no  sway  over 
the  New  England  section  of  the  new  world,  and  for  sixty 
years  there  was  no  Episcopal  church  in  New  England, 
the  first  edifice  being  erected  by  order  of  Charles  II,  in 
Boston,  in  1679. 

"Yes,  call  that  holy  ground 

Wliere  first  their  feet  have  trod ! 
They  have  left  unstained  what  there  they  found — 
Freedom  to  worsliip  God." 


Church  of  England — P.  E.  Church  of  America.       7 

At  the  time  of  the  American  Kevolution,  the  Episcopal 
clergy  were  (by  their  oath  of  allegiance  and  from  the  fact 
that  their  support  came  from  England)  adherents  of  the 
Crown,  and,  as  such,  regarded  with  distrust,  and  for  this 
reason  the  services  hitherto  carried  on  were  largely,  if 
not  wholly,  suspended. 

It  involved  great  sacrifice  to  throw  their  interests  into 
the  common  lot  of  a  then  doubtful  struggle,  but  there 
were  a  few  who  bravely  upheld  the  forces  working  for 
their  liberty,  and  among  them  we  have  the  names  of  Dr. 
White  of  Philadelphia,  Chaplain  of  the  Continental  Con- 
gress, and  Dr.  Provost  of  New  York,  both  of  whom  had 
so  much  to  do  with  the  Prayer  Book  of  1785,  years  after- 
ward revived  by  the  workers  of  the  Eeformed  Episcopal 
Church  in  their  endeavor  for  a  freedom  won  after  many 
a  bitter  struggle. 

When  the  smoke  had  cleared,  after  the  fires  of  the 
Revolution,  and  the  people  of  the  new  land  realized  that 
their  hard  fought  battle  for  freedom  was  won,  and  their 
ship  of  state  entrusted  to  their  own  keeping,  we  again 
see  the  Episcopal  Church  rallying  its  scattered  forces. 

They  were  confronted  with  an  imperative  need  for 
organization.  The  possibilities  of  the  vast  land  they  had 
come  to  possess  made  them  see  that  under  its  new  condi- 
tions and  laws,  America  must  deal  with  its  own  problems, 
and  that  the  Episcopal  Church,  no  longer  the  Church  of 
England,  but  of  America,  must  have  some  permanent 
form  of  organization. 

On  August  13th,  1783,  a  Convention  was  called  in 
Annapolis,  Md,  at  which  time  in  one  of  their  official 
documents,  the  term  ''Protestant  Episcopal"  was  first 
used. 

In  the  following  year,  another  meeting  of  the  Conven- 


8  History  of  the  Reformed  Episcopal  Church.     . 

tioii  was  called  in  New  Brunswick,  N.  J.,  but  finding  it 
expedient  to  gather  a  larger  number  for  the  consideration 
of  matters  of  much  moment,  a  further  Convention  was 
called  in  the  City  of  New  York,  October  5th,  17S4. 
Here  the  adoption  of  ''Seven  Principles  of  Ecclesiastical 
Union"  was  effected,  as  a  starting  point  for  organization 
of  the  body. 

While  this  movement  in  the  southern  section  had  been 
progressing,  in  the  New  England  district  the  forces  had 
rallied  in  Connecticut.  Here,  in  the  little  settlement  of 
Woodbury,  the  remnants  of  the  Church  of  England  held 
their  meeting.  Their  first  object  was  to  secure  a  bishop. 
Their  selection  for  this  office  was  Dr.  Seabury,  a  man  of 
some  fifty-four  years,  a  High  Churchman,  and  a  "pro- 
nounced and  active  Tory.^^  This  man  (elected  by  the 
clergy  only)  was  sent  to  England  for  consecration.  After 
a  year's  delay,  unable  to  obtain  it  there,  Dr.  Seabury 
went  to  Scotland  and  attained  his  purpose  at  the  hands 
of  the  Non-Jurors  of  Scotland,  November  14th,  1784. 
He  then  returned  to  Connecticut  and  became  rector  of  a 
parish  in  New  London. 

In  the  Convention  of  September  27th,  1785,  which 
met  in  Philadelphia,  the  matters  laid  before  it  were  of 
vital  importance  to  the  Protestant  Episcopal  Church  in 
America. 

The  first  point  under  discussion  was  its  Constitution. 
According  to  Dr.  McConnell,  the  Church  Constitution, 
draughted  by  Drs.  Wliite  and  Smith,  contemplated  (a)  a 
national  organization;  (b)  the  States  to  be  its  component 
units;  (c)  its  governing  body  to  be  composed  of  two 
orders,  clergy  and  laity;  (d)  each  State  to  retain  in  its 
own  hand  a  sovereign  authority,  and  to  conduct  its  own 
affairs.  On  its  political  side,  these  were  its  cardinal 
features. 


Church  of  Englaiul — 1\  E.  Church  of  America.       9 

\r  addition,  it  provided  for  things  ecclesiastical  and 
doctrinal.  There  was  to  be  (a)  a  triennial  Convention; 
(b)  bishops,  when  obtained,  were  to  be  ex-officio  members 
of  the  Convention;  (c)  persons  were  to  be  admitted  to 
orders  upon  subscription  generally  to  the  Holy  Scriptures, 
and  a  pledge  of  canonical  obedience  to  the  ecclesiastical 
authorities;  (d)  the  English  Prayer  Book  was  to  be  the 
basis  of  the  Liturgy,  but  to  be  modified  so  as  to  bring  it 
into  agreement  with  the  new  political  arrangement. 

As  we  shall  dwell  on  this  revision  in  another  chapter, 
we  need  only  state  here  that  it  was  completed  in  the 
following  month — October,  1875 — and  the  service  read 
for  the  first  time  by  Rev.  William  White,  D.  D.,  on  the 
fifth  of  that  month. 

A  third  point  discussed  in  the  Convention  was  the 
question  of  bishops,  a  matter  referred  to  the  Church  of 
England,  as  to  whether  they  would  consent  to  consecrate 
men  chosen  and  sent  over  from  America,  their  refusal 
to  consecrate  Bishop  Seabury  making  it  a  doubtful  ques- 
tion. Consent  was  obtained,  however,  and  Drs.  White 
and  Provost  sailed  for  London,  where  they  were  conse- 
crated in  Lambeth  Chapel,  February  4th,  1786.  On  their 
return.  Bishop  White  went  to  Christ  Church,  Philadel- 
phia; Bishop  Provost  to  Trinity  Church,  New  York,  while 
Bishop  Seabury  held  jurisdiction  over  the  New  England 
States. 

Here,  at  its  beginning,  the  Protestant  Episcopal  Church 
contained  practically  two  parties,  with  strong  feelings 
both  politically  and  ecclesiastically — could  there  be  union 
and  a  settled  foundation  upon  which  both  could  labor 
without  sacrifice  of  principle? 

This  was  the  situation  in  the  Church  at  the  next  Con- 
vention, held  in  Philadelphia  in  July,  1789. 


10  History  of  the  Reformed  Episcopal  Church. 

To  the  Cliurcb  in  (Jonnccticut,  vviLli  Seabury  as  its 
Eishop,  the  (/oustitution  of  1785  and  the  Prayer  Book, 
as  then  revised,  were  totally  repugnant. 

The  union  of  the  two  elements  was  completed,  but  only 
by  a  compromise.  The  Prayer  Book  revision  of  1785 
was  set  aside,  the  English  Prayer  Book  was  adopted,  witli 
such  alterations  as  made  it  cover  the  needs  of  the  Eepublic 
(going  into  effect  October  1st,  1790),  and  the  Constitution 
was  amended  by  constituting  the  body  of  bishops  a 
separate  House.  In  later  years,  the  restrictions  laid  upon 
the  action  of  the  bishops  by  the  Constitution  were  also 
removed. 

We  quote,  without  comment,  the  words  of  John  Jay, 
first  Chief  Justice  of  the  United  States: 

"To  you  it  cannot  be  necessary  to  observe  that  High 
Church  doctrines  are  not  accommodated  to  the  state  of 
society,  nor  to  the  tolerant  principles,  nor  to  the  ardent 
love  of  liberty,  which  prevail  in  our  country.  It  is  well 
known  that  our  Church  was  formed  after  the  Revolution, 
with  an  eye  to  what  was  then  believed  to  be  the  simplicity 
of  the  Gospel;  and  there  appears  to  be  some  reason  to 
regret  that  the  motives  which  then  governed  have  since 
been  less  operative." 

From  this  date,  the  Protestant  Episcopal  Church  (while 
in  many  respects  satisfying  the  wants  of  its  adherents, 
whose  love  for  its  beautiful  Liturgy,  expressing,  as  it  did, 
the  very  needs  of  life,  was  most  sincere)  gradually  devel- 
oped practices  which  were  antagonistic  to  the  consciences 
of  the  so-called  Low  Churchmen.  The  hope  of  having 
the  errors  in  her  Prayer  Book  expunged  by  Convention 
decisions  was  a  desire  cherished  for  years,  until,  in  almost 
hopeless  despair,  it  was  foimd  that  within  the  Church  this 
was  impossible,  and  the  only  remedy  was  separation. 


Church  of  England— P.  E.  Church  of  America.     11 

Thus  slowly  it  came,  the  cloud  no  bigger  than  a  man's 
hand,  until  it  covered  the  horizon. 

We  pass  quickly  over  the  years,  and  quote  a  strikingly 
prophetic  speech  of  Bishop  Meade  to  Dr.  Cummins  in  the 
L'ummer  of  1856  (Life  of  Bishop  Cummins,  page  108): 
''The  signs  of  the  times  are  such  as  to  fill  my  heart  with 
the  deepest  anxiety.  Matters  cannot  remain  as  they  are; 
those  holding  the  doctrines  of  baptismal  regeneration, 
of  a  priesthood,  and  kindred  errors,  will  go  on  to  greater 
extremes,  and  they  will  take  a  deeper  hold  on  the  clergy 
and  laity  of  our  beloved  Church.  I  shall  not  Hve  to  see 
it,  but  a  time  will  come  when  some  one  m.ust  breast  the 
current  and  stand  up  boldly  in  defence  of  the  truth.  On 
you,  and  those  like-minded,  will  devolve  this  duty.  I 
charge  you  to  stand  firm,  and  I  look  to  such  as  you  to  bear 
the  standard  of  God's  truth  bravely  and  faithfully"— 
prophetic  words,  nobly  fulfilled! 

The  High  Church  element  was  the  stronger  of  the  two, 
and  the  dangerous  errors  referred  to  in  these  words  of 
Bishop  Meade,  year  by  year  grew  greater,  while  those  who 
saw  them  tried  vainly  in  Convention  after  Convention 
for  their  remedy,  and  in  their  failure,  lost  courage. 

We  have  considered  briefly  the  history  of  the  Church 
of  ]^:ngland  and  the  Protestant  Episcopal  Church  in 
America,  that  we  might  the  more  clearly  see  the  fact  that, 
as  a  denomination,  we  were  but  restoring  the  original 
Protestant  Episcopal  Church  of  the  days  of  the  American 
Revolution,  and  also  the  reasons  within  the  Mother 
Church  that  led  to  the  founding  of  the  Reformed  Episco- 
pal Church. 

We  would  fain  record  here  our  tender  feeling  and  our 
love  "in  Christ"  for  the  Church  from  which  we  came. 
Hallowed  associations  cluster  around  her  to  many  Re- 


12  llislorij  of  Ike  llefonned  Eimcopal  Church. 

formed  Episcopalians,  and  many  of  us  also  can  record 
friendships  true  and  tried  which  we  still  cherivsh  to-day 
with  those  in  her  Communion.  We  turn  in  loving  re- 
membrance to  the  fold  from  whence  we  came,  not  because 
we  wished  it  harm,  or  were  animated  by  a  spirit  of  dis- 
loyalty, but  for  what  to  us  seemed  the  glory  of  God. 


Chapter  II. 

The  Bevisions  of  the  Prayer  Booh. 

Briefly  let  us  glance  at  the  history  of  the  Book  of 
Common  Prayer,  and  its  revisions  in  England  and 
America. 

Taken  as  a  whole,  with  its  beautiful  simplicity,  its 
hallowed  associations,  its  voicing  of  the  many  needs  of 
daily  life,  it  stands  unique  as  a  human  production,  linking 
by  the  golden  chain  of  common  use  and  sympathy  the 
memories  of  the  past  to  the  wants  of  the  present.  Bishop 
Cummins  thus  speaks  of  it  in  his  pamphlet,  "Following 
the  Light:"  "The  music  of  its  words  was  like  the  music 
of  old  songs,  of  which  the  heart  never  wearies,  or  like 
the  memory  of  sweet-toned  church  bells  heard  in  child- 
hood, and  forever  echoing  in  the  ear  of  the  wanderer 
from  home." 

No  human  composition  is  without  error,  and  remember- 
ing the  powerful  hold  of  Papal  authority  upon  English 
soil,  can  we  wonder  if  even  the  cleansing  of  an  English 
Eeformation  failed  to  expunge  wholly  the  trace  of  Eome? 

During  the  reign  of  Henry  A^III,  in  1545,  a  Book  of 
Prayer,  called  the  "King's  Primer,"  was  published.  "This 
Primer  comprised  as  it  were  the  infant  form  of  our  Eng- 
lish Prayer  Book." 

In  the  reign  of  Edward  VI,  we  have  the  first  complete 
Prayer  Book  of  the  Church  of  England,  and  this  book 
was  commonly  used  from  the  year  1549. 

After  this  revision  and  compilation,  it  was  deemed 
necessary  that  a  second  work  of  the  kind  should  be  under- 


14         History  of  the  Reformed  Episcopal  Church. 

taken,  and.  as  the  result,  the  second  revision  of  the 
Service  Book,  as  it  was  called,  was  published,  and  put  into 
general  use  on  November  1st,  1552,  a  book  much  more 
distinctly  Scriptural  and  anti-Romanistic  than  that  of 
1549.  In  this  revision,  such  men  as  John  Knox,  John 
Calvin,  Peter  Martyr  and  Martin  Bucer  were  employed. 

Alas  for  the  Protestant  religion,  however,  and  the 
success  of  the  English  Reformation!  The  death  of  Ed- 
ward, in  his  seventeenth  year,  occurred  in  July,  1553, 
and  under  his  sister,  Mary,  the  Romish  service  once  more 
held  sway,  Parliament  issuing  an  Act  for  the  suppression 
of  Edward's  Prayer  Book  and  the  restoration  of  the  Latin 
Breviaiy  of  Henry  VIII,  and  the  evident  intention  of 
Edward  to  send  out  a  third  and  still  more  perfect  revision 
was  never  carried  out. 

Under  Elizabeth,  however,  came  again  the  restoration 
of  the  Protestant  faith,  but  the  revision  of  the  Prayer 
Book  in  her  reign  (1559)  was  to  be  "a  Liturgy  as  neither 
Protestant  nor  Romanist  could  except  against,"  which 
argued  little  for  a  book  wholly  free  from  Romanistic 
errors.  The  Queen  tried  to  compromise  between  her 
Protestant  and  Roman  Catholic  subjects,  and,  according 
to  Stodart,  in  his  history  of  the  Prayer  Book:  "This  mode 
of  compromise  was  unfortunate  in  its  effects  at  the  time, 
and  has  also  encouraged  the  perversions  of  extreme  High 
Churchmen  up  to  the  present  day."  "So  the  alterations 
made  by  her  (Elizabeth)  were  of  a  retrograde  character, 
and  the  parity  of  the  Reformation,  which  had  been 
adopted  in  Edward's  serond  Service  Book,  was  now 
abated." 

Bishop  Cummins  reviews  this  revision  of  the  Prayer 
Book  under  Elizabeth  as  follows:  It  "restored  the  sacer- 
dotal vestments  of  the  ministers,  expunged  the  rubric 


The  Revisions  of  the  Prayer  Booh.  15 

explaining  the  posture  of  kneeling  at  the  Lord's  Supper, 
so  as  to  free  it  from  any  sanction  of  eucharistic  adoration, 
and  provided  a  formula  to  be  used  in  distributing  the 
bread  and  wine  in  the  communion  which  a  Eomanist 
could  easily  interpret  as  teaching  his  doctrine  of  the  Real 
Presence."  Elizabeth  also  authorized  two  changes  in  the 
Articles,  leaving  out  the  truly  Scriptural  views  regarding 
Baptism  and  the  Lord's  Supper,  and  in  various  ways 
compromised  the  Protestant  views  of  Edward  VI  and 
followed  more  the  principles  of  her  Eoman  Catholic  sister. 
The  revision  of  the  Prayer  Book  under  Elizabeth  was 
adopted  in  1559. 

The  next  revision  of  the  Prayer  Book  occurred  in  the 
reign  of  James  T,  in  1604,  which  "added  to  the  calendar 
a  large  number  of  saints'  days,  and  constructed  a  Cate- 
chism which  favored  the  sacramental  teaching  of  the 
unreformed"  Church.'* 

In  the  reign  of  Charles  I,  under  the  advocacy  of  Arch- 
bishop Laud,  a  Liturgy  framed  upon  the  first  Service 
Book  of  Edward  VI  was  adopted  for  use  in  Scotland. 
This  scheme,  however,  met  with  violent  opposition  there, 
much  of  the  trouble  being  laid  to  the  charge  of  Arch- 
bishop Laud,  and  he  was  imprisoned  for  high  treason. 
He  was  also  accused  of  "having  corrupted  the  Prayer 
Book."  Archbishop  Laud  is  said  to  have  been  a  "Sacer- 
dotalist  and  Sacramentarian  of  an  extreme  type." 

Opposition  to  the  Book  of  Common  Prayer  and  Epis- 
copalianism  generally  became  gradually  stronger,  until, 
in  1645,  the  Prayer  Book  was  ordered  to  be  set  aside,  and 
the  Presbyterian  Directory  took  its  place.  Then  followed 
a  most  unhappy  state  of  things,  not  only  for  Episcopa- 
lians, but  for  the  whole  country,  and  for  nearly  fifteen 
years    the    Book   of   Common     Prayer  was   not   used. 


IG  Ilinlorij  uf  ike  Reformed  Episcopal  Church. 

Under  the  sovereignty  of  Charles  II,  it  was  once  more 
brought  into  common  usage.  In  its  revision  at  this  time 
the  Presbyterians  claimed  a  number  of  alterations  and 
modifications  as  being  essential,  but  no  satisfactory  con- 
clusion on  the  basis  of  union  of  the  two  parties  was 
reached.  The  edition  as  it  came  forth,  arranged  on  much 
the  same  basis  as  the  revision  of  1634,  was  a  step  still 
farther  away  from  the  revision  of  Edward  VI.  In  it 
the  word  "Minister^'  was  changed  to  "Priest,"  and  other 
alterations  resulted  in  a  Liturgy  far  less  pure  than  that 
of  earlier  times.  The  last  revision  of  the  Prayer  Book 
was  made  in  1662,  when  Bishop  Sheldon,  later  Archbishop 
of  Canterbury,  was  prominent  in  the  matter,  together 
with  Morley  and  Gunning. 

The  Editor  of  the  "Monthly  Episcopal  Observer,"  in 
referring  to  this  reform  and  revision,  states  "that  a  refor- 
mation conducted  on  a  principle  of  compromise  with 
Home  could  not  in  the  nature  of  the  case  be  complete. 
A  complete  reformation  concedes  nothing  to  the  enemy. 
It  is  absurd  to  talk  of  casting  out  all  of  Eomanism,  and 
yet  gratifying  Romanists  by  retaining  some  things  to 
please  them." 

This  re\ision,  in  regard  to  Baptism,  the  Lord's  Supper, 
changes  in  the  Office  of  Ordination,  an  exclusive  ministry, 
the  introduction  of  the  word  "Priest,"  and  the  acceptance 
of  Roman  orders,  all  show  how  the  Church  was  drifting 
toward  Rome. 

In  1689,  in  the  reign  of  William  and  Marv,  one  more 
revision  of  the  Prayer  Book  was  attempted  by  a  com- 
mission consisting  of  such  men  as  Tillotson,  Patrick, 
Burnet,  and  Stillingfleet,  but  the  changes  proposed  by 
them  were  repressed.  "A  reform  which,  though  failing 
at  that  time,  through  the  influence    of   the  Romanized 


The  Revisions  of  the  Prayer  Book.  17 

Prayer  Book  of  1662,  for  a  generation,  nevertheless 
formed  the  basis  of  the  American  Prayer  Book  of  1785/' 

As  we  come  to  the  days  of  the  American  Church,  we 
have  already  in  the  previous  chapter  noted  the  revision  of 
the  Prayer  Book  in  1785,  a  revision  set  aside  in  1789. 
The  first  named  edition  was  printed  in  Philadelphia  in 
J  786,  and  reprinted  in  London  three  years  later. 

Many  of  the  changes  in  this  earlier  book  (1785)  did  not 
meet  the  views  of  the  Convention  in  1789,  tinctured  as 
it  was  with  the  influence  of  Bishop  Seabury  and  others 
of  the  High  Church  party,  and  the  edition  of  that  year, 
1789,  became  the  Prayer  Book  of  the  Protestant  Epis- 
copal Church  of  America. 

We  now  come  to  the  years  immediately  preceding  the 
formation  of  the  Eeformed  Episcopal  Church.  Low 
Churchmen  became  more  and  more  confronted  with  the 
ritualistic  element  in  the  body  to  which  they  belonged. 
In  its  Prayer  Book  were  errors  that  were  plainly  some  of 
the  main  stumbling  blocks,  and  therefore  its  revision  was 
earnestly  advocated. 

In  1868,  a  pamphlet,  written  by  Eev.  F.  S.  Rising, 
startled  many  in  the  Protestant  Episcopal  Communion. 
Its  title,  ^'Are  There  Romanizing  Germs  in  the  Prayer 
Book?"  put  into  definite  form  the  like  query  which  had 
been  agitating  the  minds  of  many.  Of  this  pamphlet. 
Bishop  Cummins  says:  'That  simple  agent  was  the  first 
instrument  for  awakening  my  mind  to  the  truths  I  had 
so  long  ignored,  and  to  the  facts  of  history,  into  the  inves- 
tigation of  which  I  had  shrunk  from  entering.  The 
whole  subject  was  reconsidered  under  a  new  light,  from 
unimpeachable  facts,  and  these  were  the  conclusions  in 
which  my  mind  firmly  rested." 

We  quote  a  further  statement  from  Dr.  Rising:  "In 


18         History  of  the  Reformed  J^piscopal  Cfiuroh. 

view  of  what  has  been  thus  far  said,  we  feel  constrained 
to  affirm  that  there  are  Eomanizing  germs  in  the  Prayer 
Book.  They  are  imbedded  in  our  otherwise  Protestant 
formulary.  They  are  found  in  the  Doctrines  of  the  Eule 
of  Faith,  of  the  Ministry,  of  Baptism,  and  of  the  Lord's 
Supper.  Developed  according  to  the  fixed  law  of  ger- 
mination, they  bring  forth  fruit  after  their  own  kind, 
such  as:  The  Bible  is  not  the  sole  Rule  of  Faith;  the 
Ministry  is  an  exclusive  Priesthood;  Baptism  is  an  instru- 
ment of  regeneration;  the  Lord's  Supper  is  an  expression 
of  Consubstantiation." 

This  from  a  Protestant  Episcopal  clergyman  and  be- 
fore the  Reformed  Episcopal  Church  was  even  dreamed 
of  or  suggested! 

Bishop  Cummins,  in  his  pamphlet,  'following  the 
Light,"  says:  "I  became,  therefore,  in  1868,  an  earnest 
advocate  of  revision,  and  co-operated  heartily  with  all 
efforts  to  secure  that  great  object  by  the  legislative 
authorities  of  the  Church.  You  are  thoroughly  familiar 
with  all  those  efforts.  We  went  before  the  General 
Conventions  of  1868  and  1871  with  petitions  signed  by 
hundreds  of  clergymen  and  laymen  from  all  parts  of  the 
land,  asking  relief  for  Evangelical  men.  We  asked  but 
three  things,  the  use  of  an  alternate  phrase  in  the  Bap- 
tismal Office  for  infants,  the  repeal  of  the  canon  closing 
our  pulpits  against  all  non-Episcopal  clerg}^men,  and  the 
insertion  of  a  note  in  the  Prayer  Book,  declaring  the  term 
Triest'  to  be  of  equivalent  meaning  with  the  word  Pres- 
byter. AVe  were  met  by  an  indignant  and  almost  con- 
temptuous refusal.  T  was  present  when  a  report  was 
made  by  the  Chairman  of  the  Prayer  Book  Committee 
of  the  House  of  Bishops,  to  whom  these  memorials  had 
been  referred  in  1871,  and  that  report  was  to  the  effect 


The  Revisions  of  the  Prayer  Book.  19 

that  it  was  not  expedient  to  consider  further  these  peti- 
tions, followed  by  a  resolution  forbidding  the  printing  of 
ihein  in  the  appendix  of  the  Journal.  And  this  was  the 
deliberate  reply  of  the  authorities  of  the  Church  to  the 
deep  and  almost  agonizing  cry  of  hundreds  of  burdened 
hearts  and  consciences.  The  door  was  closed  in  our  faces. 
The  hope  of  relief  was  utterly  lost.  I  left  the  General 
Convention  of  1871,  feeling  that  a  revision  of  the  Prayer 
Book  as  Evangelical  men  desired  was  an  impossibility  in 
the  Protestant  Episcopal  Church.  I  returned  to  my 
work  with  a  heavy  heart,  knowing  that  every  effort  to 
suppress  the  Sacerdotal  system  by  legislation  had  failed, 
and  that  I  was  more  powerless  than  ever  to  resist  its 
inliuence.  Two  more  years  passed,  in  which  I  was  com- 
pelled to  give  an  indirect  sanction  and  support  to  the  false 
system  by  participating  in  services  which,  to  my  soul, 
were  treason  to  Christ,  and  to  bear  this  heavy  trial  with 
no  hope  of  deliverance.  The  burden  was  indeed  intol- 
erable. 

"But  deliverance  was  nigh  at  hand,  and  when  least 
expected.  ^Then  they  cried  unto  the  Lord,  .  .  .  and 
He  delivered  them  out  of  their  distresses,  and  He  led 
them  forth  by  the  right  way,^  and  He  brought  ^them  unto 
their  desired  haven.'  The  Eeformed  Episcopal  Church 
became  the  haven  of  rest  to  many  souls.  The  two  years 
and  a  half  which  have  elapsed  since  the  organization  of 
the  Eeformed  Church,  have  more  than  justified 
the  conviction  which  led  us  forth,  the  hopelessness  of 
reform  within  the  Protestant  Episcopal  Church.  .  .  The 
^Eomish  germs,'  as  Dr.  Sparrow  calls  them,  will  never 
be  eliminated  from  the  Protestant  Episcopal  Church,  for 
nine-tenths  of  her  clergy  and  people  deny  that  there  are 
any  'Eomish  germs'  within  the  Prayer  Book,  and  hold 


30  Hisionj  of  the  Reformed  Episcopal  Church. 

the  dogmas  thus  designated  as  the  most  precious  truths 
of  the  Gospel.  How,  then,  will  they  ever  consent  to  have 
them  eradicated?" 

This  now  leads  us  to  the  consideration  of  the  next 
chapter,  endeavoring  to  trace  therein  the  ever-growing 
chain  of  events  in  God's  Providence  which  pointed  to  the 
need  for  the  Reformed  Episcopal  Church,  as  surely  and 
clearly  as  the  needle  of  the  compass  turns  to  the  north, 
and  in  that  finding  may  our  hearts  ascend  in  gratitude 
to  Him  who  thus  spoke  to  His  people  in  words  unmis- 
takable and  sure — "This  is  the  way,  walk  ye  in  it." 

"Thus  saith  the  Lord,  Stand  ye  in  the  ways,  and  see, 
and  ask  for  the  old  paths,  where  is  the  good  way,  and  walk 
therein,  and  ye  shall  find  rest  for  your  souls,"  Jeremiah 
vi:  16. 


Chapter  III. 

The  Need  for  the  Reformed  Episcopal  Churcli. 

It  is  said  that  God  is  in  every  crisis.  We  have  proved 
this  in  our  own  experience,  and  felt  His  nearness  to  us 
in  our  hours  of  darkness.  Like  EUjah,  perhaps,  we  have 
requested  for  ourselves  that  we  "might  die,"  and  like  him, 
we  have  heard  the  tender  rebuke,  "What  doest  thou  here, 
Elijah?  ...  Yet  I  have  left  Me  seven  thousand  in 
Israel." 

Gradually  but  surely,  the  Low  Church  element  in  the 
Mother  Church  found  that  there  was  but  little  redress  of 
a  permanent  order  within  her  borders.  For  long  it  was 
thought  that  a  reform  in  these  matters  of  conscience 
might  be  effected  within  the  Church,  even  as  Bishop 
Cheney  stated  in  his  sermon  before  the  Second  Council 
of  the  Reformed  Episcopal  Church:  "We  tried  to  stay  the 
flood  of  error  in  the  fold  that  was  dearer  to  many  of  us 
than  our  own  lives.     Vain  effort!" 

Among  the  remedies  suggested  was  a  Prayer  Book 
revision,  a  means  strongly  advocated  by  many,  but  as  we 
glance  back  over  the  years  preceding  1873,  we  see  more 
and  more  how  these  advocates  for  reform  within  the 
Church  were  driven  at  length  to  take  refuge  in  relief 
afforded  without.  Discouraged  and  disheartened,  the 
way  indeed  seemed  dark,  until,  after  earnest  supplication 
for  guidance,  the  doors  of  the  Eeformed  Episcopal  Church 
opened  before  them  and  in  its  fold  these  seekers  after 
Truth  found  the  "desired  haven." 

In  order  to  show  that  the  need  for  the  Reformed  Epis- 


22  lihlonj  of  the  lUfonned  Episcopal  Church. 

copal  Church  was  a  real  one,  that  it  was  not  a  Church 
founded  by  hot-headed  enthusiasts,  and  to  portray  the  true 
condition  of  growing  Eitualism  and  Sacerdotalism,  and 
the  consequent  unrest  of  the  Evangelical  element  in  the 
Church,  perhaps  w^e  cannot  do  better  than  to  quote  a 
number  of  clippings  from  the  public  print  and  from 
private  correspondence,  which,  if  carefully  read,  will  show 
most  clearly  the  questions  agitating  the  Protestant  Epis- 
copal Communion  during  the  twenty  odd  years  preceding 
the  formation  of  the  Reformed  Episcopal  Church.  These 
quotations  are  not  designed  to  mark  out  any  specific 
churches  or  individuals,  and  are  given  with  no  wish  or 
desire  to  evince  a  prejudiced  or  one-sided  judgment,  or 
unkind  criticism,  but  simply  to  give  a  true  picture  of  the 
Church  as  it  stood  during  those  years,  with  its  High  and 
Low  Church  parties.  As  our  own  Bishop  Cheney  so 
forcibly  represents  it:  "Through  a  painted  window  the 
sunlight  fell  upon  the  Psalter  in  which  you  were  praising 
God,  or  the  Tjitany  in  which  you  cried  for  mercy.  But 
one  worshipper  read  its  words  in  light  as  crimson  as  the 
sunset.  Another  beheld  the  page  all  gilded  with  a  yellow 
radiance.  Because  a  purple  flush  fell  upon  my  book,  shall 
I  say  to  my  neighbor,  'Brother,  you  did  not  get  a  ray 
of  heaven's  sunshine  to-day — purple  is  the  hue  of  the  true 
sunlight.'  The  same  Divine  truth  will  be  more  or  less 
colored  by  the  individual  peculiarities  of  him  who  holds 
it.  The  same  light  from  heaven  must  pour  through  the 
colored  windows  of  differing  intellectual  apprehensions. 
Christlike  love  will  lead  the  Church  to  large  charity  for 
individual  perceptions  of  even  essential  truth." 

It  is  in  the  spirit  of  this  loving  charity  that  we  would 
here  look  at  the  needs  and  causes  for  our  Church  as  it 
stands  to-dav. 


The  Need  for  the  Reformed  Episcopal  Church.       23 

Looking  back  over  the  years  since  these  questions  came 
into  being,  can  we  fail  to  see  that  the  seeds  of  Eituahsm 
which  then  Ijlossomed,  seeds  sown  centuries  back,  which 
the  English  Reformation  failed  to  eradicate  and  the 
American  Revolution  to  stamp  out,  were  never  destroyed, 
but  have  had  their  fruitage  in  these  later  times? 

We  quote  first  an  extract  from  a  letter  from  Bishop 
Alfred  Lee,  of  Delaware,  to  Bishop  Cummins: 

"Ingleside,  December  29th,  1851. 

"My  Deae  Cummins: — Your  kind  letter  gave  me  great 
pleasure.  It  has  been  an  exceeding  encouragement  to 
me,  under  the  trial  which  elicited  the  Tastoral  Letter,' 
to  be  assured  of  the  sympathy,  the  good  wishes,  and  the 
prayers  of  the  brethren  whom  I  most  esteem.  Anything 
like  controversy  is  peculiarly  alien  to  my  taste,  and  no 
personal  consideration  could  draw  me  into  it.  But  the 
pi'esent  is  a  time  for  no  comp-omising  policy.  The  con- 
test is,  in  my  opinion,  for  the  very  life  of  our  holy  re- 
ligion; and  if  we  would  secure  the  approving  sentence  of 
our  great  Judge  at  the  last,  we  must  he  steadfast  in  our 
maintenance  of  the  truth  of  His  Gospel.''^ 

We  next  take  an  article  from  the  Boston  Journal  of 
Saturday,  December  28th,  1867,  which  will  perhaps  show 
clearly  the  points  upon  which  the  Low  Church  party  so 
earnestly  desired  Convention  legislation. 

"The  most  interesting  matter  in  connection  with  re- 
ligious affairs  in  this  country  at  the  present  time  is  the 
controversy  in  the  Episcopal  Church  between  the  High 
Church  and  Low  Church  sections.  It  grows  out  of  the 
attempt  to  discipline  the  Rev.  S.  H.  Tyng,  Jr.,  for  preach- 
ing in  a  Methodist  Church  in  New  Jersey,  without  the 
consent  of  the  rector  who  presides  over  that  parish.     A 


24  History  uf  the  Iicfornied  Epiacopal  Church. 

lai-gL'  imiubcr  oi*  the  clergy  and  laity  who  disapprove  of 
the  course  oi'  the  High  Church  party,  have  adopted  the 
following  declaration,  which  is  a  significant  and  remark- 
able paper: 

"  'A  Declaration  of  certain  Clergy  and  Laity  of  the 
Protestajit  Episcopal  Church: 

"  'The  subscribers  to  the  following  declaration,  deeply 
moved  by  what  they  believe  to  be  the  present  dangers  of 
our  beloved  Church,  in  the  open  and  secret  tendencies 
which  exist  in  it  to  conformity  with  the  Church  of  Rome, 
and  humbly  trusting  in  the  guidance  and  blessing  of  the 
Holy  Spirit,  would  make  this  statement  of  their  views 
and  feelings,  for  the  purpose  of  mutual  encouragement 
and  support.  The  essential  principle  of  these  tendencies 
is  an  entire  subversion  of  the  Protestant  and  Evangelical 
character  of  our  Reformed  Church.  It  transforms  the 
Ministry  of  the  Gospel  into  a  Priesthood;  Baptism  into 
a  magical  rite;  the  Lord's  Supper  into  the  sacrifice  of  the 
Mass;  Evangelical  liberty  into  bondage  to  manifold 
observances  and  ceremonies;  and  the  one  Church  of  Christ, 
'the  blessed  company  of  all  faithful  people,'  into  the  body 
of  those  who  recognize  and  conform  to  a  mere  sacerdotal 
system.  These  tendencies,  already  far  advanced  in  Eng- 
land and  this  country,  are  materially  aided  by  a  subtler 
and  less  clearly  pronounced  sacerdotalism,  which  finds 
expression  among  us  in  an  exclusive  view  of  the  Episcopal 
Church;  in  unscriptural  conceptions  of  the  Sacraments, 
in  superstitious  ideas  of  the  power  of  the  Ministry,  and 
in  a  legal  rather  than  Evangelical  view  of  the  Christian 
life.  The  influence  of  these  tendencies  we  believe  to  be 
eminently  injurious  to  our  Church,  by  the  reasonable 
prejudices  which  they  excite;  fatal  to  the  performance 
of  the  great  mission  of  our  Church  in  this  land,  by  their 


Tlie  Need  for  ike,  Ueforiucd  Epwcoijal  Ckurch.       25 

contrariety  to  true  liberty  and  the  true  progress  of  the 
age;  dangerous  to  souls  by  their  hiding  of  the  free  grace 
of  the  Gospel;  and  dishonorable  to  Christ  by  their  sub- 
stitution of  human  niediatorship  in  the  place  of  the  ^one 
Mediator,  .  .  .  Christ  Jesus.' 

•'Under  a  deep  sense  of  responsibility,  we  ask  ourselves 
what,  in  this  crisis,  is  it  our  duty  to  do?  In  the  first 
place,  we  feel  compelled  to  alfirm  that  in  many  of  the 
pulpits  of  our  Church  another  (lospel  is  preached,  which 
is  not  the  Gospel  of  Christ.  The  Church  needs  to  be 
awakened  to  its  peril.  A  paramount  duty  is  imposed 
upon  our  clergy  and  our  missionary  organizations  to  see 
that,  so  far  as  they  are  able,  the  pure  Word  of  God  shall 
be  preached  everywhere  in  our  land.  We  cannot  yield 
this  liberty  and  obligation  to  any  claim  of  territorial 
jurisdiction,  and  we  hereby  express  our  sympathy  with  the 
resistance  that  is  made,  in  this  respect,  to  the  attempted 
enforcement  of  false  constructions  of  canonical  law. 

"We  believe,  also,  that  the  present  crisis  of  Protestant- 
ism commands  a  higher  degree  of  sympathy  and  co- 
operation among  the  various  Evangelical  bodies  into 
which  we  are  divided.  i\n  exclusive  position  in  this 
respect  we  hold  to  be  injurious  to  our  own  Church  and 
inconsistent  with  our  history  and  standards,  as  well  as 
with  the  spirit  of  the  Gospel.  In  the  case  of  those  ^chosen 
and  called'  to  the  work  of  the  Ministry  by  those  Vho  have 
public  authority  given  unto  them  in  the  congregation,' 
and  manifestly  blessed  in  their  labors  by  the  Holy  Ghost, 
we  believe  that  we  cannot  withhold  our  recognition  of 
the  validity  of  their  Ministry,  without  imperilling  the 
interests  of  Evangelical  religion,  ^despising  the  brethren,' 
and  'doing  despite  unto  the  Spirit  of  grace.'  In  this 
matter,  also,  we  express  our  earnest  sympathy  with  the 


;^6  I/islory  ofihe  Jieforincd  Episcopal  Church. 

resistance  which  is  made  to  tliose  false  interpretations 
of  canonical  law  by  which  this  recognition  and  fellowship 
would  be  restrained.  This  statement  of  our  views  is  made 
under  a  full  sense  of  any  responsibility  which  it  may 
involve.  The  love  and  devotion  which  we  bear  to  our 
Church,  and  the  allegiance  which  we  owe  to  Christ,  will 
not  allow  us  to  hesitate.  With  kindness  and  charity  for 
all  Avho  ditfer  from  us,  imposing  no  burden  upon  the 
conscience  of  others,  as  we  are  unwilling  to  submit  to  any 
imposed  on  our  own,  we  claim  only  that  in  the  Church  of 
our  dearest  affection  it  is  our  inalienable  privilege  to  be 
true,  in  these  respects,  to  cur  sense  of  duty  to  God. 

"This,  as  published,  is  signed  by  Eevs.  Drs.  Newton, 
John  Cotton  Smith,  J.  S.  Stone,  S.  H.  Tyng,  C.  M. 
Butler,  L.  W.  Bancroft,  H.  Dyer,  E.  H.  Canfield,  and 
Eevs.  Messrs.  S.  Cutler,  C.  W.  Quick,  M.  B.  Smith,  S.  H. 
Tyng,  Jr.,  and  by  many  other  clergymen  and  laymen. 

"What  the  result  of  this  movement  will  be  no  one  can 
predict.  It  presents  a  living  and  vital  issue  on  the  one 
side,  and  on  the  other  of  which  will  be  ranged  the  whole 
power  of  the  denomination,  and  it  is  difficult  to  conceive 
of  any  compromise  ground  which  can  be  adopted  which 
will  prevent  disruption.  The  Protestant  ChurcJiman, 
perhaps  the  ablest  Episcopal  paper  in  the  country,  takes 
ground  boldly  and  earnestly  in  favor  of  the  above  '^de- 
claration,' and  it  foreshadows  a  great  struggle  in  the 
Church. 

"It  says,  alluding  to  the  declaration:  ^In  view  of  these 
facts,  we  call  upon  all,  and  especially  our  laity,  to  resist 
these  arrogant  assumptions  and  this  attempted  imposition 
of  ecclesiastical  tyranny,  which  degrade  the  Ministry, 
destroy  the  manliness  of  the  laity  who  submit  to  them, 
and  hopelessly  fetter  Evangelical  effort  in  our  Church.  .  .  . 


The  Need  for  the  Bef armed  Episcopal  Church.       27 

In  respect  to  this  matter,  there  are  three  courses  which 
are  open  to  Evangelical  men,  and  only  three.  One  is 
to  submit,  another  is  to  go  out  of  the  Episcopal  Church, 
another  is  to  resist.  For  our  own  part,  we  have  too  mucli 
self-respect  for  the  first,  and  too  much  love  for  our 
Church  for  the  second.  The  only  course  open  for  us  is 
to  resist,  and  we  take  the  first  step  in  resistance  by  sub- 
scribing with  all  our  heart  to  the  declaration/  " 

We  see  am.ong  the  signatures  attached  to  this  declara- 
tion the  names  of  some  of  those  who,  in  later  years, 
became  workers  in  the  Reformed  Episcopal  Church. 

The  event  referred  to  in  the  opening  words  of  this 
article  was  the  trial  of  the  Eev.  S.  H.  Tyng,  Jr.,  for 
preaching  in  a  Methodist  Church  in  New  Brunswick, 
N".  J.,  within  the  limits  of  a  Protestant  Episcopal  parish. 

In  1869,  occuiTed  also  the  trial  of  Rev.  J.  P.  Hubbard, 
of  AVesterly,  R.  I.,  for  exchanging  pulpits  with  a  Baptist 
clergyman,  the  Rev.  Mr.  Denison. 

We  group  these  two  events  together  at  this  time  with 
special  mention,  as  the  principle  involved — that  of  the 
equal  validity  of  the  ordination  of  Ministers  of  other 
denominations,  and  their  cordial  welcome  within  the 
chancel  and  in  the  pulpit  in  ministerial  exchange — is  one 
of  the  stroTig  points  in  the  Reformed  Episcopal  Church. 

In  the  Christian  Witness,  in  February,  1867,  appeared 
a  Declaration  Against  Ritualism,  signed  by  twenty-eight 
Bishops  of  the  Protestant  Episcopal  Church,  among  them 
Bishops  Coxe  of  New  York,  Eastbum  of  Massachusetts, 
and  Cummins  of  Kentucky.  This  declaration  is  so  long, 
we  simply  quote  an  extract  from  it: 

"Whereas,  At  a  meeting  of  the  House  of  Bishops,  held 
in  the  City  of  New  York,  in  the  month  of  October,  the 
subject  of  Ritualism  was  brought  to  the  notice  of  the 


2S  Ilidlon/  of  the  lU formed  J^iji^icupal  Ckunli. 

J  louse  and  considered  with  a  great  degree  of  unanimity; 
and 

"Whereas,  On  account  of  the  absence  of  a  number 
of  tlie  Eight  Reverend  members  of  the  House,  and  the 
fact  that  the  House  was  not  sitting  as  a  co-ordinate  branch 
of  the  General  Convention  of  the  Protestant  Episcopal 
Church  in  the  ITnited  States  of  America,  it  was  regarded 
as  inexpedient  to  proceed  to  any  formal  action;  and 

•'Whereas,  Tt  was  nevertheless  regarded  as  highly 
desirable  that  an  expression  of  opinion  on  the  part  of 
the  P^piscopate  of  this  Church  should  be  given,  with 
respect  to  ritualistic  innovations,  therefore  the  under- 
signed Bishops,  reserving  each  for  himself  his  rights  as 
Ordinary  of  his  own  Diocese,  and  also  his  rights  as  a 
member  of  the  House  of  Bishops,  sitting  in  General 
Convention,  do  unite  in  the  declaration  following: 

".  .  .  And  we,  therefore,  consider  that  in  this  particu- 
lar national  Church,  any  attempt  to  introduce  into  the 
public  worship  of  Almighty  God.  usages  that  have  never 
been  known,  such  as  the  use  of  incense,  and  the  burning 
of  lights  in  the  order  for  the  Holy  Communion;  rever- 
ences to  the  holy  table  or  to  the  elements  thereon,  such 
as  indicate  or  imply  that  the  sacrifice  of  our  Divine  Lord 
and  Saviour,  'once  offered,'  was  not  a  'full,  perfect  and 
sufficient  sacrifice,  oblation  and  satisfaction  for  the  sins 
of  the  whole  world;'  the  adoption  of  clerical  habits 
hitherto  unknown,  or  material  alterations  of  those  which 
have  been  in  use  since  the  establishment  of  our  Episco- 
pate: is  an  innovation  which  violates  the  discipline  of 
the  Church,  'offendeth  against  its  common  order,  and 
hurteth  the  authority  of  the  magistrate,  and  woundeth 
the  consciences  of  the  weak  brethren.' " 

Side  by  side  with  the  above  we  place  extracts  from  a 


The  Need  for  the  liefornied  Episcopal  Church.       29 

second  protest  of  the  Evangelical  party  to  the  bishops, 
clergy  and  laity  of  the  Protestant  Episcopal  Church, 
signed  by  such  men  as  the  Revs.  F.  S.  Rising,  Richard 
Newton,  B.  B.  Leacock,  J.  Howard-Smith,  Marshall  B. 
Smith,  "and  many  others." 

"The  undersigned,  Presbyters  of  the  Protestant  Epis- 
copal Church,  moved  by  the  occasion  which  will  herein- 
after appear,  approach  your  venerable  body  with  the 
respectful  petition  that  you  may  be  pleased  to  consider  the 
expediency  of  some  legislative  action,  in  the  form  of 
canon  or  otherwise,  to  the  following  effect: 

"AVhekeas,  In  the  Sixth  of  the  Thirty-nine  Articles 
of  Religion  of  this  Church,  it  is  declared  that  whatsoever 
is  not  read  in  Holy  Scriptures,  nor  may  be  proved 
thereby,  is  not  required  of  any  man  that  it  should  be 
believed  as  an  article  of  the  faith;  and 

"Whereas,  in  the  *^Ordering  of  Priests,'  the  candidate 
is  obliged  to  say  that  he  is  ^determined  to  teach  nothing 
as  necessary  to  salvation  but  that  which  he  is  persuaded 
may  be  concluded  and  proved  by  Scripture;' 

"Now,  In  conformity  with  the  spirit  of  the  aforesaid 
Article,  and  the  obligation  of  the  Ordinal,  it  is  hereby 
enacted  and  declared  that  no  minister  conforming  to  the 
Book  of  Common  Prayer,  as  required  by  canon,  is  thereby 
required  to  use  any  words,  expressions  or  passages  of  said 
Book  which  he  conscientiously  believes  to  be  contrary  to 
Holy  Scripture,  or  to  contain  doctrine  which  he  is  per- 
suaded cannot  be  proved  thereby.  Any  minister,  in  the 
use  of  said  Book,  may  omit  such  words,  expressions  or 
passages,  provided  he  shall  have  first  specified  in  writing, 
to  the  Bishop  of  the  Diocese  in  which  he  ministers,  what 
such  words,  expressions  or  passages  are;  solemnly  profess- 
ing that  he  is  persuaded  they  are  not  agreeable  to  Holy 


30  Hislory  of  the  Reformed  Episcopal  Church. 

Scriptures,  and,  accordingly,  that  he  cannot  use  them  with 
a  good  conscience;  also  declaring  his  belief  of  the  Holy 
Scriptures,  the  Apostles'  and  Nicene  Creeds,  and  the 
Thirty-nine  Articles. 

^'Your  memorialists  trust  that  the  foregoing  will 
commend  itself  to  your  collective  wisdom,  as  a  legitimate, 
practical  application  of  the  supremacy  of  the  Holy  Scrip- 
tures as  the  Kule  of  Faith,  and  also  as  a  due  reserre  for 
the  rights  of  conscience  and  private  judgment,  snch  as  a 
Protestant  Church  ought  to  provide  in  binding  Liturgic 
prescriptions  upon  her  ministers  so  largely  as  onrs  has 
done  Should  it  be  objected  that  such  a  license  would 
be  an  alteration  of  the  Book  of  Common  Prayer  which 
no  one  General  Convention  is  competent  to  make,  the 
reply  is  that,  as  conformity  to  the  Book  is  required  by 
one  canon,  so,  by  another  canon,  that  requirement  might 
be  qualified. 

^•'Your  memorialists  need  hardly  observe  that  the  asked 
for  legislation  would  by  no  means  involve  an  admission 
that  there  is  anti-scriptural  language  in  the  Liturgy,  but 
only  the  presumption  that  such  is  the  opinion  of  brethren 
in  the  ministiy  of  the  Church,  many  or  few,  and  that  they 
desire  the  proposed  dispensation.  This  is  the  fact,  and 
lience  the  occasion  of  the  present  memorial.  There  are 
those  in  the  ministry  of  the  Church  who,  while  they  yield 
a  hearty  conformity  to  the  Liturgy  as  a  whole,  and  espe- 
cially to  the  parts  most  frequently  used  in  public  worship, 
cannot  accept  certain  language  in  other  of  its  parts  not 
of  minor  importance,  believing  it  to  be  contrary  to  Holy 
Scriptures,  or  to  contain  doctrine  which  many  are  per- 
suaded cannot  be  concluded  or  proved  thereby.  Such 
are  their  honest  convictions,  and  as  these  do  not  touch 
the  substance  of  the  Faith,  they  pray  for  some  provision 


The  Need  for  the  Reformed  Episcopal  Church.       31 

enabling  them  to  consistently  maintain  and  act  upon 
them.  They  ask  not  to  be  compelled  to  utter  with  their 
lips  what  is  foreign  to  their  minds,  and  that  in  the  most 
sacred  acts  of  religion — even  in  prayer  before  God. 

"Some  of  us  among  the  undersigned  unite  in  this 
movement.,  not  on  our  own  account,  but  on  the  broad 
ground  of  Christian  liberty  and  brotherly  toleration.  On 
this  ground,  we  earnestly  join  our  brethren  in  petitioning 
for  the  relief  which  they  claim,  believing  that  they  are 
entitled  to  it;  especially  as  ministers  of  a  branch  of  the 
Catholic  Church  which,  so  far  as  it  is  truthly  catholic, 
will  allow  the  holding  of  divers  doctrines  and  opinions 
within  the  limits  of  cardinal  orthodoxy. 

"The  appeal  is  to  fathers  and  brethren  in  the  name  of 
Him  in  whom  we  are  one,  and  whose  cause  we  alike  would 
serve,  pleading  the  injunction  of  His  apostle:  'Let  us  not 
judge  one  another,  but  judge  this,  rather,  that  no  man 
put  a  stumbling-block,  or  an  occasion  to  fall,  in  his 
brother's  way,  following  the  things  which  make  for  peace, 
and  things  whereby  we  may  edify  one  another.' 

"Praying  your  candid  consideration  of  what  we  have 
thus  ventured  to  submit,  we  are,  with  high  consideration, 
"Yours  in  the  Gospel  of  Christ.'' 

"October  15th,  18GS.'' 

Then  follow  the  names  we  have  previously  mentioned. 
We  have  quoted  this  memorial  in  full,  as  it  shows  so 
clearly  the  position  of  the  Evangelical  party  at  this  time 
and  the  form  of  relief  for  which  they  asked. 

This  memorial  was  acted  upon  in  the  Convention  of 
1869,  by  the  adoption  of  the  following  resolution  in  the 
House  of  Bishops: 

"Resolved,  That,  in  the  opinion  of  this  House,  such 


'o2  HUlunj  of  Ike  Befornied  Episcopal  Church. 

latitude  in  the  use  of  the  Book  of  Common  Prayer  as  the 
Memorialists  ask,  could  not  be  allowed  with  safety  or  with 
proper  regard  to  the  rights  of  our  congregations." 

Bishop  Kip,  of  California,  thus  comments  on  the 
adoption  of  this  resolution: 

"Another  feature"  (of  the  Convention)  "was  the  strong 
feeling  of  conservatism  which  characterized  the  Conven- 
tion. Tlie  past  year,  as  I  have  said,  had  been  marked 
by  a  radicalism  which  had  never  before  been  exhibited 
in  the  Church,  and  an  attempt  was  made  to  obtain  some 
action  of  the  Convention  which  should  sanction  these 
innovations.  But  instead  of  this,  every  canon  it  passed 
was  eminently  conservative,  and  if  there  was  one  point 
on  which  more  than  any  other  the  House  of  Bishops  was 
united,  it  was  in  their  wish  to  crush  these  latitudinarian 
practices  which  had  lately  disturbed  the  peace  of  the 
Church.  .  .  . 

"Again,  another  petition  presented  from  the  same 
quarter  was,  that  our  churches  might  be  opened  to  the 
non-Episcopal  ministers  about  us,  to  take  part  in  their 
services — in  other  words,  that  we  should  recognize  their 
ordination.  This,  you  perceive,  would  at  once  strike  a 
death-blow  to  the  distinctive  character  of  our  Church, 
by  giving  up  the  Apostolic  Succession.  Our  rule  has 
always  been  that  no  one,  except  he  be  Episcopally  or- 
dained, can  minister  to  our  people.  I  will  give  but  one 
vsingle  instance  of  the  assertion  of  this  principle  by  our 
^Church.  If  a  Presbyterian  or  INfethodist  minister  should 
apply  to  us  for  Orders,  he  is  received  as  a  layman,  his 
previous  ordination  is  unrecognized,  and  he  is  ordained 
by  the  bishop  before  he  can  officiate.  If  the  Church 
believed  there  was  any  validity  in  his  former  ordination, 
it  would,  of  course,  be  profanation  to  repeat  it;  but  she 
does  not,  and  treats  him  as  any  other  lajrman. 


The  Need  for  the  Reformed  Episcopal  Church.       33 

"If,  on  the  other  hand^  a  priest  of  the  Church  of  Rome 
desires  to  unite  with  us,  he  is  not  again  ordained — for  we 
acknowledge  the  Apostolic  Succession  in  the  Church  of 
Rome — ^but  instead  of  this,  he  merely  signs  a  recantation 
of  those  errors  which  separate  the  Church  of  Rome  from 
us.  Such  has  always  been  the  recognition  of  the  Apos- 
tolic Succession  by  the  Church. 

"The  Convention,  therefore,  in  opposition  to  this 
attempt  to  break  down  barriers  which  separate  us  from 
the  denominations  around,  passed  a  canon  in  the  following 
words: 

"  ^Canon  11.  "Of  persons  not  Ministers  of  this  Church 
officiating  in  any  congregation  thereof  .^^  No  Minister  in 
charge  of  any  congregation  of  this  Church,  or  in  case 
of  vacancy  or  absence,  no  Church  Wardens,  Vestrymen 
or  Trustees  of  the  Congregation,  shall  permit  any  person 
to  officiate  therein,  without  sufficient  evidence  of  his 
being  duly  licensed  or  ordained  to  minister  in  this 
Church;  provided  that  nothing  herein  shall  be  so  con- 
strued as  to  forbid  communicants  of  the  Church  to  act 
as  Lay  Readers.' " 

Can  we  wonder  that  more  and  more  there  arose  in  the 
minds  of  many  the  need  either  for  modifications  in  some 
of  these  restricting  bonds,  or  for  a  Church  wherein  could 
be  found  all  the  beauties  of  a  Liturgical  worship,  but 
fuller  freedom  in  matters  of  conscience,  a  greater  catho- 
licity of  spirit,  and  a  recognition  of  the  validity  of  the 
ordination  vows  of  other  equally  consecrated  men,  even 
though  not  received  through  the  line  of  so-called  Apos- 
tolic Succession? 

The  advance  of  Ritualism  is  strikingly  evident  in  the 
two  following  expressions  from  the  minds  and  hearts  of 
two  Massachusetts  Bishops.  The  first  is  taken  from  the 
Boston  Journal  of  December  21st,  1868: 


34  History  of  the  Reformed  Episcopal  Chwrch. 

"A  circular  letter  to  the  clergy  and  congregations  of  the 
Protestant  Episcopal  Church  in  the  Diocese  of  Massa- 
chusetts has  been  issued  by  Bishop  Manton  Eastbuni, 
enjoining  them  to  discard  innovations  upon  their  'ancient 
and  settled  order  of  public  worship/  The  Pastoral 
Letter  on  this  subject  put  forth  by  the  House  of  Bishops 
at  the  close  of  the  late  General  Convention,  and  the 
resolutions  of  that  body  against  any  change  in  the  order 
of  service  until  the  next  General  Convention  shall  decide 
upon  the  matter,  are  quoted  to  enforce  the  appeal  which 
he  makes  that  simplicity  of  worship  shall  be  maintained 
and  innovations  and  novelties  rejected.  What  these 
latter  are  he  thus  specifies: 

*'  'The  placing  of  lights  upon  the  Communion  Table, 
except  for  the  purpose  of  aiding  the  sight;  the  burning 
of  incense;  making  the  sign  of  the  cross,  except  when 
directed  by  the  Rubric  in  the  Baptismal  Office;  elevation 
of  the  elements  at  the  Lord's  Supper;  the  wearing  of  any 
vestments  except  those  so  long  exclusively  used,  namely, 
the  surplice  with  the  black  scarf  and  bands  and  the  gown; 
and  lastly,  the  making  of  reverences  to  the  Lord's  table, 
such  as  bowing  before  it,  reading  any  part  of  the  Morning 
and  Evening  Prayer  with  the  back  to  the  people,  and 
turning  towards  the  table  at  the  saying  or  singing  of  the 
Gloria  Patri,  or  while  the  ascription  to  the  Trinity  is 
pronounced  after  the  sermon — all  these  practices  being 
either  imitations  of  Popery  or  symbolical  of  Romish  views 
of  the  Lord's  Supper,  and  derogatory  to  the  one  "full, 
perfect  and  sufficient  sacrifice,  oblation  and  satisfaction" 
made  bv  our  Lord  Jesus  Christ,  "for  the  sins  of  the  whole 
world."" 

"  'There  are  some  other  changes  which  have  been 
introduced  within  a  few  years,  and  to  which    mv    own 


The  Need  for  the  Reformed  Episcopal  Church.       35 

feelings  are  strongly  opposed,  as  being  contrary  to  the 
practice  of  our  Church  ever  since  its  beginning  in  this 
country — such  as  processional  hymns,  so-called;  surpliced 
choirs;  intoning  the  prayers,  and  flowers  upon  the  Com- 
munion Table  and  elsewhere  in  the  Church,  but  of  which 
T  have  said  nothing.  I  commend  what  has  now  been 
written  to  the  clergy  of  the  Diocese,  and,  at  the  same  time, 
would  express  the  hope  that  Church  Wardens  and  Vestry- 
men and  others  in  our  various  congregations  will  manfully 
stand  by  the  ancient  simplicity  of  our  worship  and 
discountenance  any  departures  from  past  usage.  Order, 
and  decency,  and  solemnity,  in  conducting  Divine  service, 
let  us  ever  strive  to  promote:  but  God  forbid  that  we 
should  give  a  Popish  interpretation  to  our  Protestant 
Liturgy  by  performing  it  in  a  Romish  manner.'  '^ 

Five  years  later,  the  following  article  was  taken  from 
The  Church  Union  of  Xew  York  (October  25th,  1873): 

"The  Rev.  Benjamin  Paddock,  who  has  just  been 
appointed  Bishop  over  the  Episcopalians  of  Massachusetts, 
has  begun  his  work  by  consecrating  a  church  in  Cam- 
bridge, and  this  is  an  extract  from  his  sermon: 

"  ^We  expect  here  the  presence  of  our  adorable  Lord  in 
this  holy  house,  heeding  the  prayers,  attuning  all  hearts, 
and  giving  efficacy  to  the  Sacraments  of  His  own  insti- 
tution; making  the  sprinM-ing  of  water  instrumental  in 
the  working  of  regeneratio}i ,  and  hy  His  presence  making 
the  tread  which  rve  hreak  the  Communion  of  Christ' 

"What  a  successor  to  Griswold  and  EaEtburn!" 

We  give  below  the  Chicago  Protest  (dated  February 
18th,  1869)  against  certain  Ritualistic  doctrines  and 
expressions  in  publications  of  the  Protestant  Episcopal 
Church,  and  advocating  the  calling  of  a  conference  to 
devise  the  best  methods  for  abating  their  influence  in  that 


36  Uidonj  of  the  Eefornied  Episcopal  Church. 

Communion.  The  call  to  this  conference  was  given  in 
a  printed  circular  under  date  of  April  19th,  1869,  and 
signed  by  four  la3'mcn — Messrs.  Gurdon  S.  Hubbard, 
George  A.  Sackett,  John  H.  Kedzie,  Albert  Crane,  Com- 
mittee on  Invitation. 

PltOTEST. 

**Be  it  known  to  all  men  that  we,  the  undersigned. 
Presbyters  of  the  Protestant  Episcopal  Church  of  the 
United  States  of  America,  moved,  as  we  humbly  trust, 
by  a  becoming  sense  of  duty  to  God,  to  the  Church  whose 
Ministers  we  are,  and  to  our  own  souls,  and  solemnly 
remembering  the  vows  we  took  in  ordination  to  'be  ready 
with  all  faithful  diligence  to  banish  and  drive  away  from 
the  Church  all  erroneous  and  strange  doctrines  contrary 
to  God's  Word,  and  to  use  both  public  and  private  moni- 
tions, as  need  shall  require,  and  occasion  shall  be  given,' 
we,  the  Presbyters  aforesaid,  satisfied  from  evidence  to 
us  incontestible,  that  great  peril  now  exists  to  the  purity 
of  the  faith  and  worship,  not  only  of  the  Mother  Church 
of  England,  from  which  some  of  us  derive  our  Orders, 
but  also  of  the  Protestant  Episcopal  Church,  and  that 
a  scheme  exists  to  undermine  the  Scriptural  foundation 
of  these  Churches,  on  the  specious  plea  of  a  'revived 
catholicity,'  do  now  and  hereby  in  this  formal  instrument 
enter  our  solemn  protest  against  all  teachings,  innova- 
tions, machinations  and  devices  that  are  employed  for 
unproiestantizing  this  Protestant  Episcopal  Church,  cor- 
rupting her  doctrine,  debasing  her  worship,  and  over- 
turning her  long  established  rites,  ceremonies  and  usages. 
And  the  undersigned  Presbyters,  together  with  the  lay- 
men whose  names  are  hereunto  appended,  as  assenting 
and  confirming,  do  furthermore  solemnly  protest  against 


The  Need  for  the  Reformed  Episcopal  Church.      37 

the  doctrines  and  teachings  of  the  following  passages, 
extracted  from  the  printed  and  published  writings  of  their 
respective  authors — men  prominent  by  position  in  the 
Protestant  Episcopal  Church:  *In  the  Regeneration  ly 
Holy  Baptism,  in  the  spiritual  and  ineffable  presence  of 
our  Lord  in  the  Eucharist,  with  the  mystical  nutriment 
through  His  Body  and  Blood,  as  well  as  in  the  definition 
of  the  Sacraments,  generally  there  is  virtual  concurrence 
in  the  accepted  standards  of  the  historical  Churches — 
Eastern,  AVestern  (or  Eoman),  and  Anglican.'  'In  addi- 
tion to  this  substantial  agreement  in  Orders,  Creeds  and 
Sacraments,  the  rite  of  Confirmation,'  etc.  (The  Con- 
vention Address  of  Bishop  Whitehouse,  1868,  page  29). 

"  'Besides  the  two  Sacraments  of  the  highest  order, 
there  are  other  inferior  rites  having  the  same  nature,  but 
not  necessary  in  the  same  way;  among  these  are  Confirma- 
tion, Matrimony  and  Holy  Orders,  in  all  of  which  they 
are  an  outward  sign  and  an  inward  grace:'  '1st.  The  sign 
called  Sacramentum,  bread  and  wine,  simple  elements  of 
daily  sustenance.  These  remain  in  their  proper  substance 
after  consecration,  retaining  their  proper  nature,  and  yet 
they  undergo  a  mystical  change,  wherehy  they  hecome  the 
forms  under  which  Christ  is  present.  2.  The  thing  signi- 
fied, called  Res,  the  Body  and  Blood  of  Christ:  His 
glorified  humanity,  which,  after  a  manner  inexplicable 
and  without  a  parallel  in  the  range  of  our  knowledge, 
becomes  present  after  consecration,  not  bodily  or  physi- 
cally, according  to  the  laws  of  material  or  carnal  bodies, 
but  supra-locally,  hyper-physically,  and  spiritually  in 
some  way,  believed  in  by  the  Church,  but  known  only 
to  God'  ("Manual  of  Inst,  for  Confirmation  Classes,"  by 
Rev.  Dr.  Dix,  pages  41  and  53). 

"  'Question.  How  do  we  become  partakers  of  the  nature 
of  the  Second  Adam? 


{iS  Ilidonj  of  the  Jiefornied  Episcopal  Chv/rch. 

"  ^Aiiswer.  By  our  New  Birth  in  Holy  Baptism. 

*^  ^Question.  What,  then,  begins  the  Christian  Life? 

"  ^Answer.  Holy  Baptism. 

•'•  ^Question.  What  is  the  second  great  step  in  the 
Christian  life? 

''  'Answer.  Confirmation. 

"  'Question.  What  is  the  third? 

"  'Answer.  Tlie  Holy  Communion. 

"  'Question.  What  is  the  fourth? 

'•'  'Answer.  Death. 

"  'Question.  W^hat  two  titles  has  the  Church  given  to 
the  blessed  Virgin  Mary? 

"  'Answer.  She  is  called  the  Bringer  Forth  of  God, 
and  the  Ever  Virgin  Mary. 

"  'Question.  How  do  you  receive  forgiveness  for  sin 
after  Baptism? 

"  'Answer.  By  Absolution  and  the  Holy  Communion. 

"  'Question.  Into  how  many  divisions  is  Everlasting 
Life  divided? 

"  'Into  that  which  is  begun  here  on  earth  in  the  Church, 
and  through  the  Sacrament,  etc'  (Rev.  Dr.  DeKoven's 
"Catechism  on  Confirmation,"  pages  72  and  82). 

"We  solemnly  declare  that,  in  our  judgment,  the 
preceding  extracts  are  not  in  harmony  with  the  doctrines 
and  principles  of  the  Protestant  Episcopal  Church,  but 
directly  the  reverse,  in  many  particulars,  of  the  teachings 
of  her  Articles,  Liturgy  and  Homilies — the  very  reverse 
of  the  principles  in  defence  of  which  many  of  the  bishops 
and  other  dignitaries  of  our  Mother  Church  endured  tbe 
fires  of  martyrdom.  And  we  furthermore  declare  it  our 
fixed  purpose  and  intention,  under  God,  to  do  what  in 
us  lies  towards  the  freeing  of  this,  our  beloved  Church, 
from  the  domination  and  perpetuation  of  such  sentiments 


The  Need  for  the  Reformed  Episcopal  Church.      39 

and  doctrines.  And  for  the  integrity  of  our  present 
action,  we  appeal  to  the  Great  Searcher  of  hearts,  and 
for  our  vindication  to  the  candid  judgment  of  all  earnest, 
thinking  Christian  men,  and  more  especially  to  that  of 
the  members  of  our  own  Protestant  Episcopal  Communion. 
"Chicago,  III,  February  18th,  1809:' 

This  is  signed  by  the  following  clergymen:  W.  H. 
Cooper,  D.  D.,  J.  A.  Russell,  H.  N.  Powers,  D.  D.,  Samuel 
Cowell,  Chas.  Ed.  Cheney,  H.  W.  Woods — with  their 
charges;  also  by  the  following  laymen,  thirteen  of  whom 
are  Wardens  or  Vestrymen,  all,  as  well  as  the  clergymen, 
in  the  Diocese  of  Illinois,  viz.:  Alex.  G.  Tyng,  Wm.  Han- 
ley,  M.  D.,  A.  Hester,  S.  Johnston,  Henry  C.  Smith, 
Albert  Crane,  Matt.  Griswold,  James  Cockroft,  Hiram 
Norton,  David  B.  Lyman,  J.  J.  Richards,  J.  N.  Staples, 
Gurdon  S.  Hubbard,  John  H.  Kedzie,  C.  H.  Jordan,  Geo. 
A.  Sackett,  E.  G.  Wolcott. 

"The  foregoing  Protest,  with  the  names  thereunto 
appended,  was  sent  to  a  few  of  the  clergy,  with  a  request 
to  know  whether  they  would  sign  it,  and  whether  they 
would  approve  a  call  for  a  meeting  in  Chicago  in  June 
next,  of  the  Evangelical  clergy  and  laity  of  our  Church, 
for  the  purpose  of  discussing  topics  connected  with  the 
Protest,  and  transacting  such  other  business  as,  under 
the  circumstances,  may  then  be  deemed  expedient.  Only 
five  unfavorable  replies  have  been  received.  The  clergy 
whose  names  are  hereunto  annexed  have  heartily  ap- 
proved the  Protest,  and  expressed  a  wish  for  the  meeting 
in  June,  and,  so  far  as  possible,  have  agreed  to  be  present: 

"Revs.  Lewis  P.  Clover,  D.D.,  B.  T.  Noakes,  J.  Rambo, 
Chas. W. Quick,  D.R. Brewer, W.R.  Stockton,  C.B.Stout, 
J.  Rice  Taylor,  B.  F.  Taylor,  Wm.  R.  Woodbridge,  W.  C. 
French,  Ed.  W.  Peet,  D.  D.,  Benj.  Hartley,  W.  F.  Lhoyd, 


40         History  of  the  Reformed  Episcopal  Chv/rch. 

Samuel  Cutler,  John  A.  Jerome,  Stephen  H.  Tyng,  R.  H. 
Williamson,  Jos.  II.  Clinch,  James  B.  Britton,  Wm.  V. 
Bowers,  James  McElroy,  D.  D.,  A.  Dalton,  Theo.  Irving, 
LL.D.,  F.  B.  ISTash,  Geo.  Z.  Gray,  C.  E.  Butler,  Alex. 
Jones,  D.  D.,  Henry  M.  Stuart,  J.  Crocker  White,  E.  W. 
Appleton,  S.  R.  Weldon,  S.  H.  Boyer,  Wm.  Wright,  D.  H. 
Deacon,  Wm.  J.  Ellis,  F.  D.  Hoskins,  E.  H.  Canfield, 
D.  D.,  W.  W.  Spear,  D.  D.,  T.  F.  Caskey,  Geo.  E.  Thrall, 
N.  N.  Cowgill,  Mason  Gallagher,  Wm.  M.  Ross,  John  P. 
Hubbard,  R.  W.  Oliver,  Henry  Dana  Ward,  Samuel  A. 
Clark,  Thos.  Duncan." 

(It  is  suggested  by  Col.  Aycrigg  that  the  fact  that  the 
name  of  Charles  Edward  Cheney  was  affixed  to  this 
Protest,  was  one  of  the  causes  for  the  bitter  persecution 
instigated  against  him  by  Bishop  Whitehouse.) 

At  the  Chicago  Conference,  held  in  June,  1869,  about 
two  hundred  delegates  were  present. 

The  subject  of  Prayer  Book  revision  was  extensively 
discussed,  and  the  Conference  passed  a  resolution  ex- 
pressing its  conviction  of  the  pressing  need  for  such  a 
revison.     We  give  the  resolution  herewith: 

"6.  Resolved,  As  the  opinion  of  this  Conference,  that 
a  careful  revision  of  the  Book  of  Common  Prayer  is 
needful  to  the  best  interests  of  the  Protestant  Episcopal 
Church. 

''Resolved,  That  all  words  or  phrases  seeming  to  teach 
that  the  Christian  Ministry  is  a  priesthood,  the  Lord's 
Supper  a  sacrifice,  or  that  Regeneration  is  inseparable 
from  Baptism,  should  be  removed  from  the  Prayer  Book." 

In  February  of  this  year  the  following  Committee  on 
Prayer  Book  Revision  had  been  appointed:  Revs.  W.  A. 
Muhlenberg,  Stephen  H.  Tyng,  Jr.,  J.  Cotton  Smith, 
Richard  Newton,  L.  W.  Bancroft,  H.  Dyer  and  G.  E. 


The  Need  for  the  Reformed  Episcopal  Church.      41 

Thrall.  In  that  month  a  circular  had  been  sent  out  by 
the  Committee  requesting  comments  or  suggestions  that 
might  aid  these  gentlemen  in  their  work,  and  in  Novem- 
ber of  the  same  year,  when  the  Evangelical  Conference 
assembled  in  Philadelphia,  this  Committee  presented  its 
report  regarding  the  progress  of  its  work. 

During  this  period  (somewhere  around  186G)  there  was 
organized  what  was  known  as  the  Latimer  Society,  whose 
object,  according  to  the  Eev.  W.  T.  Sabine,  D.  D.,  "was  a 
fraternal  intercourse  on  the  part  of  Evangelical  clergymen 
in  the  Protestant  Episcopal  Church,  and  the  study  of 
books  and  topics  bearing  upon  the  maintenance  and  pro- 
pagation of  Evangelical  truth  in  that  Church.  As  the 
conflict  deepened  in  -the  Protestant  Episcopal  Church, 
we  were  naturally  led  on  to  the  study  of  its  history  and 
close  examination  of  its  standards.  Eev.  Franklin  Ris- 
ing's (whom  we  all  loved  and  honored)  pamphlet  on 
•Romanizing  Germs'  made  an  epoch  for  us.  We  went 
right  at  the  Prayer  Book,  and  discussed  it  for  months. 
The  Society,  if  I  am  not  much  mistaken,  arranged  for  a 
thorough  review  and  criticism  of  the  Ordinal  and  Offices 
of  the  Prayer  Book,  parcelling  them  out  to  the  strongest 
and  most  trustworthy  of  our  Evangelical  brethren,  and 
assigning  parts  to  Rev.  Jolin  Cotton  Smith,  D.  D.,  Rector 
of  Ascension  Church,  New  York;  Bishop  Nicholson  (then 
Dr.  Nicholson),  Dr.  Bancroft, of  Christ  Church, Brooklyn, 
etc.,  etc.  These  criticisms,  as  they  were  prepared,  were 
printed  and  furnished  for  revision  and  discussion  to  each 
member." 

The  Society  disbanded  when  Bishop  Cummins  (after 
leaving  the  Protestant  Episcopal  Church)  was  refused 
for  membership. 

Already,  however,  the  conviction  was  pressing  itself 


4.2  HUiunj  uj  Ike  Uefurmed  Eiji6Coi)al  Churck. 

upon  the  minds  and  hearts  of  some,  that  even  this  hoped 
for  relief  of  revision  would  not  cure  the  apparently 
growing  evil,  and  on  August  Gth,  1869,  Eev.  S.  11.  Tyng 
had  sent  his  letter  of  resignation  from  the  Prayer  Book 
Revision  Committee  to  its  Chairman,  Rev.  G.  E.  Thrall, 
extracts  from  which  we  give  below: 

"My  Dear  Brethren: —  .  .  .  We,  I  mean  the  repre- 
sentatives of  Evangelical  principles  and  purposes,  are  now 
occupying  far  dilferent  relations  from  those  under  the 
influence  of  which  the  subject  of  a  revision  of  the  Book 
of  Common  Prayer  was  first  committed  to  us.  And  in 
the  light  of  new  dispensations  in  the  Providence  of  God, 
new  views  of  obligation  and  of  expediency  press  them- 
selves upon  our  notice.  .  .  .  Revision,  as  we  may  tech- 
nically call  this  subject  now,  presents  itself  under  two 
different  and  dissonant  aspects.  First,  limited,  to  the 
least  alteration  of  existing  forms  and  expressions,  which 
can  be  made  satisfactory  to  those  for  whom  we  act. 
Second,  planned  upon  some  scheme  of  new  construction, 
which  would  be  most  desirable  to  all,  could  we  attain  it. 

"In  the  first,  1  am  convinced  that  no  change,  even  of 
words,  or  of  permission  to  omit  words  objected  to,  in  use, 
can  ever  be  obtained  from  any  action  of  our  General 
Convention.  The  preparation  of  such  a  book  would  be 
an  idle  and  useless  expense,  resulting  in  no  practical 
benefit.  .  .  .  The  consideration  of  these  specified  desires 
has,  therefore,  only  served  to  strengthen  my  conviction 
that  all  attempts  at  separate,  limited  and  partial  amend- 
ments will  fail  to  satisfy  those  for  whom  we  act,  and  will 
impede,  rather  than  promote,  the  one  great  end  to  which 
we  must  look,  if  we  shall  be  compelled  to  adopt  it,  viz.: 
the  establishment,  under  the  gracious  Providence  of  God, 
of  a  Church  whose  principles  shall  be  true,  and  whose 


Tha  Need  for  the  lief  armed  Episcopal  Church.       43 

formularies  and  standards  shall  perfectly  conform  to  them 
and  embody  them  ...  I  look  forward  to  the  general 
meetings  of  this  autumn,  as  an  occasion  at  which  we  shall 
probably  settle,  finally,  great  principles  of  contest  and 
action:  either  resulting  in  our  separation,  or  our  submis- 
sion; beyond  which,  for  the  present  at  least,  we  shall  have 
no  more  discussion.  ...  I  am  therefore  of  opinion  that 
all  our  present  work  is  inopportune,  and  without  probable 
value  or  avail.  We  satisfy  none  with  partial  amendments. 
We  have  no  opportunity  or  opening  to  design  and  com- 
plete a  new  construction.  Our  proposed  revision  will  be 
a  failure,  and  without  value.  With  this  conviction,  I 
cannot  feel  at  liberty  to  go  farther  in  the  present  line, 
and  therefore  ask  permission  to  retire  completely  from  our 
present  consideration,  under  our  present  authority. 

"I  am,  with  great  affection  and  respect,  dear  brethren, 

"Your  faithful  friend  and  brother, 

"(Signed,)  Stephen  H.  Tyng." 

On  the  withdrawal  of  the  Eev.  Salmon  E.  Weldon,  of 
Put-in-Bay,  Ohio,  from  the  denomination,  in  1869,  for 
some  of  these  same  conscientious  reasons  that  at  this  time 
were  so  disturbing  many  hearts.  Bishop  Mcllvaine  writes: 
"I  cannot  but  have  a  sincere  and  affectionate  sympathy 
with  you  in  your  circumstances,  nor  will  I  withhold  the 
expression  of  my  regret  that,  in  the  chief  cause  of  your 
action,  the  laws  are  what  they  are.  I  am  decidedly  in 
favor  of  some  change  in  the  Prayer  Book,  so  that  by  some 
change  of  words,  or  some  provision  of  other  optional 
words,  the  difficulty  in  your  mind  may  be  avoided." 

As  to  some  of  these  same  conscientious  reasons  causing 
the  matters  at  issue,  we  quote  first  an  editorial  from  the 
Protestant  Churchman  of  December  31st,  1863,  regarding 


44         History  of  the  Reformed  Episcopal  Church. 

the  sentiment  of  the  publication,  the  Church  Monthly: 

"This  periodical  has  boldly  thrown  off  the  mask,  and 
comes  out  plainly  in  advocacy  of  nearly  everything — 
except  Papal  supremacy — which  our  Eeformers  repu- 
diated. The  aims  of  the  editor  are  thus  announced  in 
the  December  number:  .  .  .  "We  expect  to  set  forth  the 
objective  reality  of  Christ  as  a  person  ever  present  in  the 
Sacraments, especially  demanding  our  worship, in  the  Holy 
Eucharist  filling  the  whole  Church  with  vitality,  and 
therefore  establishing  in  her  that  basis  of  authority  on 
which  we  receive  the  Holy  Scriptures,  the  Apostolic 
Ministry,  and  the  Ritual  worship  of  Christ;  and,  finally, 
the  authority  of  the  Church,  as  the  elect  Body  of  Christ, 
to  act  as  the  Mediator  between  God  and  her  m^embers 
in  the  forgiveness  of  sins,  etc.' '' 

On  the  question  of  Baptismal  Regeneration,  we  give 
first  the  sentiment  of  Bishop  Griswold: 

'Tn  the  Baptismal  Office  are  most  unfortunately  some 
few  words  which  are  well  known  to  be  more  injurious 
to  the  growth  and  peace  of  our  Church  than  any  one 
thing  that  can  be  named." 

Dr.  Rising,  in  his  pamphlet,  "Are  There  Romanizing 
Germs  in  the  Prayer  Book?''  quotes  Bishop  Meade  as 
saying:  "Why  could  not  another  prayer  on  the  same  plan 
be  introduced  into  the  Baptismal  service  and  allowed  to 
be  used  in  the  place  of  the  one  which  we  now  must  use, 
but  which  I  never  do  without  pain,  because  its  plain, 
literal  meaning  contradicts  my  belief." 

This  sentiment  of  Bishop  Meade  found  its  echo  in 
many  other  hearts,  and  took  action,  on  the  part  of  the 
Rev.  Dr.  Cheney  of  Chicago,  now  beloved  by  many,  both 
in  our  own  and  in  other  communions.  He  felt  that  he 
could  not,  as  a  minister  of  the  Gospel,  utter  with  his  lips 


The  Need  for  tJie  Reformed  Episcopal  Church.      45 

what  his  heart  and  conscience  denied,  and,  therefore, 
in  using  the  Baptismal  Sendee,  he  omitted  the  clause, 
"This  child  is  regenerate."  Bishop  Whitehouse  of 
Illinois,  threatened  Dr.  Cheney  with  ecclesiastical  prose- 
cution, and  he  was  arraigned  before  such  a  court  in  1869. 
Application  was  made  to  the  civil  courts,  and  an  injunc- 
tion was  given,  suspending  further  action  until  this  order 
was  reconsidered,  two  years  later.  In  1871,  the  ecclesi- 
astical court,  consisting  originally  of  five  members,  recon- 
vened, when  it  was  found  that  but  four  members  were 
present.  A  sentence  of  suspension  was  pronounced,  how- 
ever, by  this  so-called  court.  A  second  trial  before  the 
court  was  held  in  May,  1871,  because  the  defendant  had 
continued  to  preach,  and  on  the  grounds  of  their  verdict, 
Bishop  Whitehouse  placed  his  sentence  of  "degradation" 
upon  Dr.  Cheney. 

The  Diocese  then  brought  suit  for  recovery  of  the 
property  of  Christ  Church,  and  appealed  to  the  civil 
courts,  which  before  could  take  no  action,  because  the 
(question  of  property  did  not  enter  into  the  controversy. 
The  matter  was  finally  carried  by  the  Diocese  to  the 
Supreme  Court,  but  the  decision  was  against  the  plaintiff. 
In  August,  1874,  Hon.  E.  S.  Williams,  of  the  Circuit 
Court,  "decided  that  the  body  claiming  to  act  as  an 
ecclesiastical  tribunal,  which  sentenced  the  defendant  to 
indefinite  suspension,  until  he  ^expressed  contrition  for 
the  past  and  promised  conformity  for  the  future,'  was  a 
body  of  amiable  gentlemen,  no  doubt,  but  not  a  court, 
according  to  the  canons  of  the  Protestant  Episcopal 
Church,  and  that  therefore,  in  disregarding  its  sentence, 
the  defendant  was  not  amenable  to  the  decision  and 
penalty  of  the  second  court,  the  decision  of  which  was 
whollv  conditioned  on  that  of  the  first.  ...  -  He  con- 


46         HisLory  of  the  Reformed  Episcopal  Church. 

eluded,  therefore,  that  Mr.  Cheney  had  never  been 
deposed  from  the  ministry  of  the  Protestant  Episcopal 
Church,  and  refused  to  restrain  the  congregation:  of  Christ 
Church  from  the  possession  and  enjoyment  of  its  said 
property." 

•Such  a  decision  clears  for  all  time  any  question  which 
might  be  brought  up  by  the  opposers  of  our  Church  as 
to  the  sentences  given  in  this  case,  for  Dr.  Cheney  was 
never  deposed  from  the  ministry  of  the  Protestant  Epis- 
copal Church. 

Finding  that  this  question  was  increasingly  disturbing 
the  peace  of  its  ministry,  the  Bishops  of  the  Protestant 
Episcopal  Church  thus  endeavored  to  soothe  the  con- 
sciences and  bring  the  desired  amelioration  by  a  resolution 
]n  October,  1871,  and  published  in  a  Pastoral  Letter  from 
the  House  of  Bishops  the  following:  "We,  the  subscribers, 
Bishops  of  the  Protestant  Episcopal  Cliurch  in  the  United 
States,  being  asked,  in  order  to  the  quieting  of  the  con- 
sciences of  sundry  members  of  the  said  Church,  to  declare 
our  conviction  as  to  the  meaning  of  the  word  ^regenerate' 
in  the  Offices  for  the  Ministration  of  Baptism  of  Infants, 
do  declare  that,  in  our  opinion,  the  word  ^regenerate'  is 
not  there  so  used  as  to  determine  that  a  moral  change 
in  the  subject  of  Baptism  is  wrought  in  the  Sacrament." 

This  declaration,  although  considered  by  some  as  a 
relief,  was  by  others  regarded  as  practically  doing  nothing 
toward  a  reform  of  the  error,  from  the  fact  that  whatever 
the  private  interpretation  might  be  of  those  using  the 
service,  the  literal  m^eaning  of  its  language  remained 
unaltered.  As  stated  by  Bishop  Coxe.  "Our  offices  affirm 
that  God's  Holy  Spirit  operates  in  Holy  Baptism  upon 
the  child^s  spirit,  ^for  being  by  nature  born  in  sin  and 
the  children  of  wrath,  we  are  hereby  made  the  children 
of  grace.' " 


The  Need  for  the  Reformed  Episcopal  Church.      47 

Letter  to  Bishop  Chas.  Edwd.  Cheney  regarding  re- 
vision of  Prayer  Book: 

"Covington,  Ky.,  Jan.  29th,  1872. 
"'I  am  more  deeply  convinced  than  ever  that  the  root 
of  ail  our  evils  lies  in  the  sanction  which  our  Prayer  Book 
gives  to  the  Sacerdotal  system.  Whether  the  Keformers 
and  the  compilers  of  our  Prayer  Book  did,  or  did  not, 
intend  to  uphold  the  system,  there  is  enough  in  the 
language  of  our  offices  to  give  it  countenance.  I  am, 
therefore,  a  most  earnest  advocate  for  a  thorough  revision 
of  the  Prayer  Book,  to  take  from  it  all  that  can  be 
perverted  to  the  use  and  maintenance  of  this  false  Gospel. 
Baptismal  regeneration,  the  real  presence  of  our  Lord 
in  the  elements,  the  Sacerdotal  idea  of  the  Ministry — 
there  are  the  dangerous  errors  to  be  removed  by  a  revision. 
But  I  confess  that  the  effort  seems  to  be  utterly  vain  and 
idle  and  hopeless.  What  the  few  of  us  will  do  who  are 
likeminded,  I  cannot  tell.  The  events  of  the  next  two 
years  will  decide.  If  it  be  possible  to  cleanse  the  Church 
frojn  Pitualism,  as  a  doctrinal  system,  we  can  abide  in 
our  lot,  and  work  on  zealously.  If  there  be  no  hope  of 
this,  we  will  never  be  content  to  pass  our  lives  in  uphold- 
ing an  organization  that  proves  itself  unfaithful  to  the 
'first  principles  of  the  doctrines  of  Christ.' 

Geo.  D.  Cummins." 

Bishop  J.  K.  Tjatane,  D.D.,  in  his  tract,  ^'The  Eeformed 
Episcopal  Church,''  explaining  his  reasons  for  entering 
that  Church,  and  referring  to  these  erroneous  teachingf? 
of  the  Prayer  Book  of  the  Protestant  Episcopal  Church, 
says  (of  the  position  held  by  two  High  Churchmen) : 

"Those  two  brethren  planted  themselves  on  the  teach- 


48  History  of  the  Reformed  Episcopal  Church. 

ing  of  the  Prayer  Book,  and  argued  from  the  Prayer 
Book;  and  from  the  Prayer  Booh  we  could  not  answer 
them.  It  was  from  their  lips  that  I  first  heard  advanced 
and  defended  the  doctrine  that  simple  Baptism  with  water 
invariably  effects  the  Eegeneration  of  the  baptized  infant 
or  adult.  And  well  do  I  remember  how  startled  I  was 
when,  in  support  of  that  doctrine,  they  turned  to  the 
Baptismal  Service  and  pointed  to  the  fact  that  the 
Minister  is  there  required  to  say  of  every  child  whom  he 
baptizes,  immediately  after  applying  the  mystical  bap- 
tismal water,  'this  infant  is  now  regenerate,'  and  to  thank 
God  that  it  hath  pleased  Him  to  'regenerate  this  infant 
with  His  Holy  Spirit;'  and  when,  in  support  of  the  same 
doctrine,  they  turned  to  the  Catechism  in  the  Prayer 
Book,  and  pointed  to  that  question  and  answer  where  the 
child  is  taught  to  think  and  to  speak  of  his  Baptism  as  the 
means  whereby  he  'was  made  a  member  of  Christ,  a  child 
of  God,  and  an  inheritor  of  the  kingdom  of  heaven;'  and 
when,  having  turned  to  those  passages,  they  triumphantly 
asked,  'If  such  language  does  not  teach  regeneration  in 
and  by  Baptism,  what  does  it  teach,  or  what  does  it  mean, 
or  how  could  it  be  changed  so  as  to  express  that  doctrine 
more  distinctly  than  it  does?'  I  was  more  than  startled. 
I  was  silenced.  I  could  not  answer  myself,  and  could 
not  find  any  one  else  who  could  answer  in  a  way  that  T 
could  receive  as  fair,  honest  and  satisfactory. 

"It  was  from  the  lips  of  these  same  brethren  in  the 
Seminary  that  I  first  heard  advanced  and  defended  the 
doctrine  of  Apostolical  Succession  and  of  the  exclusive 
validity  of  Episcopal  ordination.  Again  they  turned  to 
the  Prayer  Book  and  pointed  to  the  familiar  words  in  the 
preface  to  the  Ordinal,  that  'from  the  apostles'  time  there 
have  been  three  orders  of  ministry  in  Christ's  Church — 


The  Need  for  the  Beformed  Episcopal  Church.       49 

Bishops,  Priests  and  Deacons:'  and  that  no  man  shall  be 
accounted  a  lawful  Minister,  in  this  Church,  except  he 
hath  had  Episcopal  ordination;  and  when,  in  support  of 
their  interpretation  of  such  language  and  of  the  position 
of  the  Episcopal  Church  toward  the  Ministers  of  other 
Protestant  Churches,  they  stated  that  a  Minister  coming 
from  any  one  of  them  into  the  Episcopal  Church  was 
required  to  be  reordained,  while  a  Eomish  priest  was 
always  received  without  reordination,  I  did  not  believe  it. 
It  seemed  to  me  a  shocking  betrayal,  and  that,  too,  by 
m.y  own  Church,  of  all  Protestantism  to  the  claims  of 
the  Romish  hierarchy.  And  I  would  not  and  could  not 
believe  it,  until  I  had  gone  to  one  of  the  professors,  and 
he,  with  many  apologies  and  regrets  and  explanations, 
had  assured  me  that  such  was  unfortunately  but  undoubt- 
edly the  fact.'' 

We  would  also  add  the  last  proof  of  the  need  for  our 
Church,  a  proof  made  stronger  as  years  come  and  go, 
taken  from  the  December,  1900,  Evangelical  Episcopa- 
lian, also  commented  on  in  a  tract  by  Bishop  Cheney, 
entitled,  "The  Protestant  Episcopal  Church  at  the  Close 
of  the  Century:" 

CONSECRATION   OF  THE   REV.   REGINALD   HEBER   WELLER, 
D.  D.,  TO  BE  BISHOP-COADJUTOR  OF  FOND  DU  LAC. 

When  the  special  Diocesan  Council  was  held,  several 
months  ago.  Bishop  Grafton  expressed  a  wish  that  the 
ceremonies  of  the  consecration  of  the  Rev.  R.  H.  Weller 
might  be  the  most  noteworthy  of  any  ever  held  in 
America.  It  seemed  that  every  priest  and  layman  in  the 
diocese  set  to  work  at  once,  that  the  Bishop's  wishes  might 
be  srratified. 


50  Ilislorij  of  Ihe  Reformed  Episcopal  Church. 

The  services  in  ihe  cathedral  were  begun  at  10.30  A.  M. 
The  procession,  which  was  very  long,  passed  from  Grafton 
Hall  through  cloister  and  close  to  the  great  western 
entrance  of  the  cathedral.  Thurifers,  acolytes,  cross  and 
banner  bearers,  students  from  near-by  theological  semi- 
naries and  the  visiting  clergy,  were  followed  by  the  clergy 
of  the  diocese,  and  Archdeacons  Jenner  and  Gardner, 
Canon  Jewell,  and  the  deputy  registrar,  the  Eev.  S.  E.  S, 
Gray.  Then  followed  the  visiting  bishops,  with  their 
chaplains,  the  bishop-coadjutor-elect,  with  attending 
presbyters,  the  preacher,  the  co-consecrators  and  the 
bishop  of  the  diocese,  also  Bishop  Tikhon,  of  the  Holy 
Eastern  Orthodox  Greek  Russian  Church,  Bishop  of  the 
Aleutian  Islands.  J^ishop  Grafton  believes  that  the  pres- 
ence of  Bishop  Tikhon  will  have  historical  significance 
in  bringing  the  two  branches  of  the  Church  into  closer 
relationship.  Bishop  Tikhon's  miter  differed  from  those 
worn  by  the  other  bishops  in  that  it  was  of  cylindrical 
shape,  a  foot  in  height,  and  that  it  had  suspended  from  it 
a  long,  flowing  veil  of  black.  He  was  attended  by  two 
chaplains,  veiled  in  black,  and  their  appearance  was  strik- 
ingly oriental.  The  Greek  Bishop  occupied  a  high  seat 
of  honor  at  the  right  of  the  altar.  The  Old  Catholic 
bishop  was  also  present.  The  Introit  was  followed  by 
the  Kyrie  and  Collect,  the  Memorial  of  All  Saints,  and 
the  Epistle,  after  which  the  choir  rendered  the  Gradual. 
The  choir  and  congregation  sung  a  hymn,  after  which 
the  gospel er,  escorted  by  the  thurifer  and  acolytes,  pro- 
ceeded to  a  point  in  the  forward  portion  of  the  chancel 
and  read  the  Gospel.  The  priests  and  bishops  recited  the 
Nicene  Creed,  after  which  the  Rt.  Rev.  William  Edward 
McLaren,  D.  D.,  D.  C.  L.,  Bishop  of  Chicago,  from  the 
pulpit,  delivered  the  consecration  sermon. — Church 
Standard. 


The  Need  for  the  Reformed  Episcopal  Church.       51 

Seldom — perhaps  never — has  our  communion  in  this 
country  witnessed  so  magnificent  a  function  as  that  con- 
nected with  the  consecration  of  the  Eev.  E.  H.  Weller,  Jr., 
as  Bishop-Coadjutor  of  Fond  du  Lac.  It  was  on  the 
octave  of  All  Saints^  D^y?  November  8th,  and  at  the 
cathedral  of  the  diocese  that  the  event  occurred.  The 
grand  cathedral,  with  its  long  nave,  its  roomy  transepts, 
and  its  spacious  choir,  was  decorated  with  festoons  of 
greens,  from  which  hunches  of  chrysanthemums  were 
suspended,  and  with  many  artistic  banners  in  honor  of 
the  event  The  Latin  and  Greek  fathers  of  the  Church 
were  portrayed  on  the  banners  in  the  nave,  while  those 
in  the  south  transept  pictured  Seabury,  Kemper,  Brown 
and  Welles,  and  those  in  the  north.  Laud  and  Sancroft, 
the  figures  being  represented  in  copes  and  miters.  At 
the  Offertory  the  ceremonial  use  of  incense  followed  the 
historic  western  practice.  After  censing  the  altar,  the 
bishops  were  each  censed  in  turn,  first  those  at  the  altar, 
afterward  the  Eussian  bishop  on  the  throne  and  the 
bishops  in  the  choir,  individually;  then  the  priests  on 
either  side,  collectively,  and  afterward  the  congregation. 
A  line  of  four  acolytes,  with  processional  lights,  three 
ihurifers  and  four  more  acolytes  with  lights,  passed  before 
the  sanctuary  rail  before  the  Sursum  Corda;  and  at  each 
of  the  three  strokes  of  the  Sanctus-Bell  incense  was  used, 
as  also  at  the  Bcnedietus,  the  communion  and  the  festival 
Te  Deum,  which  followed  the  celebration.  Before  the 
latter,  and  after  the  benediction,  the  miter  was  placed 
upon  the  head  of  the  newly  consecrated  bishop,  and, 
accompanied  by  the  two  assisting  consecrators,  he  passed 
down  the  full  length  of  the  nave,  blessing  the  people  of 
the  congregation,  who  fell  upon  their  knees  as  he  passed. 
— The  Livina  Church. 


52  History  of  the  lief  armed  Episcopal  Chwrch. 

Fond  du  Lac,  Wis.,  November  10th. — Much  has  beei3 
said  of  the  service  at  St.  Paul's  Cathedral  in  this  city, 
Thursday,  attendant  upon  the  elevation  of  Archdeacon 
Reginald  Heber  Weller  to  the  bishopric,  services  which 
attracted  world-wide  attention,  and  the  features  of  which 
will  be  of  marked  significance  in  the  history  of  the  Epis- 
copal Church,  but  "half  has  not  been  told."  In  the  first 
place,  it  was  the  most  magnificent  ceremony  that  has  ever 
taken  place  in  the  history  of  the  Anglican  Church  in 
America.  Never  before  have  so  many  bishops  taken  part 
and  joiner]  in  a  full  Catholic  ceremony,  with  all  its  ad- 
juncts. ...  It  w^as  no  ordinary  function.  Every  year 
the  conciliar  mass  in  this  diocese  is  observed  with  great 
solemnity.  The  services  at  St.  Paul's  Cathedral  are 
always  beautiful,  elaborate  and  impressive,  but  this  was 
one  a  person  sees  but  once  in  a  lifetime.  Quoting  the 
Bishop  of  Chicago,  "The  service  was  reverent,  dignified 
and  at  times  sublime." 

Bishop  Grafton,  as  consecrator,  wore  a  magnificent  red 
cope,  with  gold  orphreys  and  the  precious  miter,  studded 
with  precious  stones.  The  Bishop  of  Milwaukee,  Bishop 
Nicholson,  and  Bishop  Anderson  of  Chicago,  co-conse^ 
crators,  wore  copes  of  red  trimmed  with  gold  and  plain 
linen  miters,  known  as  the  miter  simplex.  The  Bishop 
of  (yhicago.  Bishop  McLaren,  wore  a  handsome  cloth-of- 
gold  cope  and  miter.  The  Bishop  of  Marquette,  Bishop. 
Gershom  Mott  Williams,  and  the  Bishop  of  Indiana, 
Bishop  Francis,  who  were  the  presenting  bishops,  wore 
red  copes  and  miters  trimmed  in  gold.  The  Bishop- 
Coadjutor  of  Nebraska,  Bishop  Arthur  L.  Williams,  wore 
a  cloth-of-gold  cope  and  miter.  At  the  sedilia,  just  before 
going  to  the  altar  for  mass,  the  miters  of  the  cousecrators 
were  removed.  Bishop   Grafton  being  vested  in  white 


The  Need  for  the  Reformed  Episcopal  Church.       53 

chasuble  and  maniple  and  Bishop  Nicholson  and  Bishop 
Anderson  in  white  dalmatic,  tunicle  and  maniples.  The 
color  of  the  mass  was  white,  the  day  being  the  octave  of 
the  feast  of  All  Saints. 

After  the  procession  entered  the  cathedral.  Bishop-elect 
AYeller  went  to  his  private  chapel,  according  to  the  rnbric, 
attended  by  his  chaplain,  where  he  said  the  preparation  of 
the  mass  before  his  private  chapel,  St.  Augustine  chapel 
being  set  apart  for  his  use.  During  the  Introit  he  re- 
turned to  the  sanctuary  before  the  high  altar.  After  the 
Kyrie  was  sung,  the  epistle  was  said  by  Bishop  Anderson, 
and  this  was  followed  by  the  gospel  procession,  the  gospel 
being  sung  beyond  the  rood  screen  by  Bishop  Nicholson. 
After  the  holy  gospel  the  bishops  returned  to  the  altar, 
where  the  Credo  was  sung,  all  kneeling  at  the  Incarnatus. 
Then  the  bishops  went  to  the  sedilia. 

The  preacher,  the  aged  Bishop  McLaren,  was  then 
escorted  to  the  pu]pit  by  the  master  of  ceremonies.  After 
the  ceremony,  the  consecrators  were  led  in  front  of  the 
altar,  where  they  sat  during  the  presentation  of  the 
Bishop-elect  by  the  Bishops  of  Marquette  and  Indiana. 
Testimonials  of  his  election  and  the  apostolic  mandate 
from  the  primus  were  read.  Then  Bishop  Arthur  L.  Wil- 
liams chanted  the  litany.  Bishop  Grafton  then  made  the 
examination.  The  Bishop-elect  then  knelt  before  the 
consecrator,  and,  after  kissing  his  hand,  retired  to  his 
chapel,  where  he  was  vested  with  his  cope.  Upon  his 
return  to  the  consecrator,  he  knelt  before  him  and  the 
bishops  sung  the  "Veni  Creator  Spiritus."  Then  fol- 
lowed the  consecration,  all  of  the  bishops  laying  their 
hands  upon  the  Bishop-elect  and  saying,  "Receive  ye  the 
Holy  Ghost.^'  Then  followed  the  anointing  with  the 
chrism  on  the  head  and  the  palms  of  the  hands  of  the 


54  // i:slury  of  the  Reformed  Episcopal  Church. 

Bishop-elect  and  the  conferring  of  the  episcopal  rhig, 
presented  to  Bishop  \¥eller  by  the  Indians  of  the  Oneida 
reservation.  The  new  Bishop  then  rose  and  the  conse- 
crator  gave  him  the  kiss  of  peace  and  the  new  Bishop 
gave  it  to  the  two  consecrators.  Then  was  sung  the  133d 
Psabn.  This  was  followed  by  the  Offertory.  The  new 
Bishop  then  ascended  to  the  altar  at  the  right  of  the 
consecrator,  wliere  he  joined  in  the  holy  sacrifice.  The 
elements  were  then  censed^  after  which  the  celebrant  and 
Bishop-elect  were  censed  and  other  dignitaries  in  order. 
At  the  sanctus  the  torch-bearers  and  thurifers  entered  the 
sanctuary  and  knelt  before  the  altar.  This  was  followed 
by  the  canon  of  the  mass. 

At  the  words  of  consecration,  the  Sanctus-Bell  rang  out, 
and  all  prostrated.  Then  followed  the  communion  of  the 
Bishop-elect,  after  which  Gloria  in  Excelsis  was  sung. 
The  pontifical  blessing  followed,  the  consecrator  standing 
with  his  miter  on  and  holding  his  crosier  in  hand.  The 
Bishop-elect  descended  from  the  altar  and  knelt,  when 
the  miter  was  placed  on  his  head  by  the  consecrators. 
Upon  rising,  he  was  escorted  to  his  seat  by  Bishop 
Grafton. 

At  this  time  the  Te  Deum  was  sung,  this  being  perhaps 
the  most  impressive  part  of  the  entire  ceremony.  Lined 
up  before  the  altar  were  the  bishops,  torchbearers  and 
thurifers,  the  new  bishop  being  led  by  the  consecrators 
down  the  aisle  of  the  church,  the  vast  congregation  kneel- 
ing to  receive  the  blessing  he  bestowed  as  he  passed  along. 
The  chimes  in  the  cathedral  tower  were  rung  during  this 
ceremony.  The  bishops  returning  to  the  altar,  the  new 
bishop  went  to  the  epistle  side  and  the  consecrator  to  the 
gospel  side,  where  they  said  the  last  gospel. — Evening 
Wisconsin,  Nov.  10th. 


The  Need  for  the  Reformed  Episcopal  Church.       55 

For  the  first  time  in  the  history  of  the  American 
Church,  the  solemn,  pontifical  high  mass  was  celebrated 
this  morning  by  three  bishops,  with  a  retinue  of  attend- 
ants and  chaplains,  numbering  six  bishops,  forty  priests 
and  many  deacons  and  seminarians  from  the  Nashotah 
Theological  Seminary. 

The  service  was  in  all  respects  identical  with  the  rites 
prescribed  by  the  Eoman  Catholic  Church  for  similar 
occasions,  and  as  a  natural  result  of  the  introduction  of 
the  extreme  liturgical  ceremony,  was  the  most  brilliant 
and  notable  ecclesiastical  event  ever  celebrated  in  the 
American  Church.  It  represented  an  outlay  of  many 
thousands  of  dollars.  Several  of  the  visiting  bishops  wore 
the  cope  and  miter  to-day  for  the  first  time. — Daily 
Northwestern,  Nov.  9th. 

AYith  a  Prayer  Book  never  fully  purged  of  the  Eomish 
errors  and  the  various  compromises  of  the  days  of  Eliza- 
Ijetb,  with  an  ever  increasing  drift  toward  Eitualism  and 
Sacramentarianisra,  we  come  to  the  days  immediately 
preceding  the  formation  of  our  own  beloved  Church,  a 
Church  founded  at  the  costly  sacrifice  of  the  severance 
of  many  precious  ties,  a  Church  rising  out  of  the  darkness 
as  an  answer  to  many  prayers  and  to  the  burning  question 
on  the  lips  of  many,  "Lord,  what  wilt  Thou  have  me  to 
do?" 


Chapter  IV. 

The  Need  for  the  Reformed  Episcopal  Church. 
(Continued.) 

As  we  have  stated,  many  of  the  Evangelical  party  in 
the  Protestant  Episcopal  Church  had  long  hoped  for 
redress  and  relief  and  greater  liberty  of  conscience  within 
the  pale  of  the  Church.  They  felt  no  need  for  another 
Communion,  but  hoped  that  the  purifying  of  the  old,  by 
the  revision  of  its  Book  of  Common  Prayer,  or  by  the 
introduction  into  that  Book  of  certain  alternate  phrases 
in  its  rubrics,  and  Convention  legislation  against  all 
Ritualistic  tendencies,  would  enable  them  to  remain  in 
the  fold  so  dear  to  many  of  them. 

This  was  the  position  of  Bishop  Cummins  for  many 
years.  His  great  love  for  the  Church  of  his  choice  made 
him  loath  to  believe  that  this  relief  could  not  be  obtained 
within  her  borders.  Several  appeals  and  suggestions  were 
made  to  him  during  these  years,  that  he  should  undertake, 
with  others,  the  establishment  of  a  new  Church,  but  for 
this  he  then  saw  no  need,  and  faithfully  labored  on  in 
the  old,  ever  hoping,  ever  praying,  that  the  clouds  which 
seemed  to  be  gathering  on  her  horizon  might  melt  away, 
like  the  mist  that  folds  her  garments  and  slips  silently 
from  beneath  the  warmth  of  the  morning  sun. 

In  a  letter  of  his,  written  in  October,  1868,  while  on 
his  way  to  the  General  Convention,  and  referring  to  one 
of  his  sermons  preached  about  that  time.  Bishop  Cum- 
mins says:  "Certainly  this  people  will  never  be  in  any 


The  Need  for  the  Reformed  Episcopal  Church.       o7 

doubt  as  to  m}^  position  on  the  vital  questions  at  issue 
in  our  Church;''  and  in  another  letter:  '^'We  cannot  doubt 
that  God  will  take  care  of  His  truth;  but  my  stand  is 
taken  firmly  on  the  old,  evangelical  basis,  now  and  ever, 
and  to  keep  this  Church  upon  the  platform  of  the  Kefor- 
mation." 

During  the  Convention,  he  wrote:  "Last  night  I 
attended  the  meeting  of  the  Board  of  Missions.  You 
may  judge  of  my  feelings  when,  upon  entering  the  church, 
1  saw  before  me,  in  the  chancel,  an  altar,  with  a  super- 
altar,  and  on  it  in  the  centre  a  brass  cross  three  feet  high, 
and  two  brass  candlesticks  of  the  same  height  on  either 
side,  with  candles  in  them,  but  unlighted.  And  just  in 
front  of  the  altar  was  the  venerable  Bishop  Mcllvaine, 
within  a  few  feet  of  what  he  had  all  his  life  so  earnestly 
protested  against." 

On  Sunday,  October  25th,  1868,  in  the  Church  of  the 
Incarnation,  New  York,  before  a  large  congregation. 
Bishop  Cummins  delivered  an  address  "in  defence  of  the 
principles  of  the  Anglican  reformation,  now  imperilled 
in  the  Episcopal  Church  of  England  and  the  United 
States,"  and  we  quote  as  follows  from  the  printed  pamph- 
let regarding  this  occasion: 

"On  Sunday  evening,  October  25th,  1868,  the  Church 
of  the  Incarnation,  Rev.  Dr.  Montgomery's,  Corner  Madi- 
son Avenue  and  Thirty-fifth  Street,  was  filled  by  a  vast 
audience  of  not  less  than  1200  people,  to  listen  to  an 
address  from  EL  Rev.  Dr.  Cummins,  Assistant  Bishop 
of  Kentucky,  in  defence  of  the  principles  of  the  Anglican 
reformation,  now  imperilled  in  the  Episcopal  Church  of 
England  and  the  United  States.  Many  of  the  most 
prominent  laymen  of  different  Episcopal  churches  of  this 
city  were  in  attendance,  and  a  large  number  of  clerical 


j8  llidory  of  the  JUfornicd  Epiiicopal  Church. 

and  lay  deputies  to  the  General  Convention  now  in  ses- 
sion. .  .  .  (From  tiie  address)  'We  are  conscious,  pro- 
foujidly  conscious,  of  the  vital  issues  now  pressing  upon 
us.  .  .  .  We  are  met  in  our  day  by  the  cry  of  reunion. 
We  are  constantly  told  we  must  prepare  for  reunion  with 
Eonie,  and  everything  seems  to  be  tending  that  way.  It 
is  amazing  how  the  cry  is  taken  up  by  the  journals  of  the 
day.  But,  brethren,  on  whose  side  are  the  changes  made? 
Are  they  made  on  the  side  of  Eome?  Can  you  point  me 
to  a  single  change  Rome  has  made? 

"  'And  now^,  brethren,  we  are  just  entering  on  a  mighty 
conflict.  We  cannot  decline  it.  It  is  not  of  our  own 
seeking.  It  has  been  forced  upon  us.  We  accept  it  in 
sorrow  and  tears,  but  in  God's  strength.  And  on  this 
basis  we  will  fight  it  out — the  basis  of  the  Anglican 
Reformation,  as  set  forth  in  our  Articles,  homilies  and 
the  standard  works  of  the  great  divines  of  the  Reforma- 
tion. 

" '.  .  .  I  implore  you,  then,  beloved  friends,  by  your 
love  to  the  Gospel  of  Christ,  by  the  reverence  you  bear 
to  the  w^ork  of  England's  great  confessors  in  the  sixteenth 
centur}^,  by  the  ashes  that  rest  under  the  martyrs'  monu- 
ment at  Oxford,  by  the  memory  of  John  W^ycliff,  the 
morning  star  of  the  Reformation,  to  resist  this  tide  of 
error  coming  in  upon  us  as  a  flood;  and  with  love  to  all, 
bitterness  to  none,  let  us  stand  like  a  rock  for  the  purity, 
the  unswerving  loyalty  to  her  great  Head,  of  this  Protes- 
tant Episcopal  Church.' " 

We  also  give  the  comment  of  a  New  York  paper 
published  at  this  time: 

"Bishop  Cummins,  of  Kentucky,  appeared  before  the 
American  Church  Missionary  Society  in  noble  and  fear- 
less advocacy  of  evangelical  truth  and  in  defence  of  the 


The  Need  for  the  Reformed  Episcopal  Church.       59 

Protestantism  tor  which  the  Reformers  braved  the  fires 
of  martyrdom.  The  noble  words  of  Bishop  Cummins 
and  of  other  clergymen  thrilled  us  as  we  listened.  May 
God  bless  them/' 

We  insert  here  a  quotation  from  the  point  of  view  of 
one  of  another  denomination  (Rev.  E.  M.  Hatfield,  Meth- 
odist), regarding  the  status  of  the  Protestant  Episcopal 
Church  at  that  period,  and  published  in  The  Independent 
of  November  26th,  1868: 

"...  I  have  no  means  of  knowing  or  conjecturing 
what  course  Evangelical  Episcopalians  will  take  in  the 
present  emergency.  It  is  clear  enough,  however,  that 
they  will  be  ground  between  an  upper  and  a  nether  mill- 
stone if  they  hold  fast  to  the  Romish  and  High  Church 
doctrine  of  Apostolic  Succession;  and  it  is  no  less  clear 
to  my  mind  that  there  is  room  in  the  United  States  for 
an  Evangelical  Episcopal  Church.  Speaking  as  a  Meth- 
odist, and  with  sole  reference  to  the  interest  of  my  own 
denomination,  I  should  regret  the  organization  of  such 
a  Church.  Taking  a  wider  view  and  regarding  the  gen- 
eral interests  of  the  cause  of  Christ,  I  should  hail  the 
establishment  of  such  a  Church  with  the  greatest  satis- 
faction. It  w^ould  meet  a  want  that  is  felt  by  tens  of 
thousands  of  Christians  in  our  country." 

In  January,.  1869,  there  arose  a  correspondence  between 
Bishop  Whitehouse  of  Illinois,  and  Bishop  Cummins. 
The  full  details  of  the  event  which  gave  rise  to  these 
letters  are  given  in  the  Memoirs  of  Bishop  Cummins.  In 
substance,  they  are  as  follows:  Bishop  Cummins  had  been 
invited  to  address  the  "Society  for  the  Promotion  of 
Evangelical  Religion  in  the  Northwest."  When  this 
became  known  to  the  Bishop  of  Illinois,  he  wrote  the 
following  letter  to  Bishop  Cummins: 


GO  Uistory  of  the  Reformed  Episcopal  Church. 

"Chicago,  December  31st,  18G8. 

"My  Dear  Bishop: — An  effort  has  been  recently  made 
in  this  city  to  establish  a  society,  entitled,  Tor  the  Pro- 
motion of  Evangelical  Eeligion  in  the  Northwest.' 

"1  am  obliged  to  regard  this  as  a  movement  designed 
to  disturb  my  diocese,  and  factious  in  its  character. 

"I  am  informed  that  a  general  meeting  has  been  an- 
nounced to  take  place  in  Trinity  Church,  and  that  you 
are  expected  to  take  a  prominent  part  in  it. 

"Under  the  impression  that  this  may  be  so,  I  venture 
to  express  my  hope  that  you  will  decline  to  give  it  the 
sanction  of  your  presence,  or  in  any  way  connect  your 
influence  and  oHice,  within  the  charge  of  a  brother  bishop, 
with  a  movement  which  he,  in  common  with  the  large 
majority  of  the  diocese,  deemed  schismatical  and  in- 
jurious. You  are  satisfied,  I  am  sure,  from  the  past, 
that  you  would  be  at  any  time  a  welcome  visitor  in 
Chicago,  and  honored  in  its  pulpits.  But  as  presiding 
over  or  connected  with  such  a  meeting  as  the  one  pro- 
jected, your  visit  would  be  misconstrued  and  hurtful. 
"Faithfully  your  friend  and  brother, 
"(Signed,)  Henry  J.  Whitehouse. 

"7?^.  llev.  Dr.  Cummins,  Asst.  Bishop  of  Kentucky.^' 

Disturbed  and  perplexed  as  to  his  proper  action  under 
the  strictures  laid  down  in  the  above  letter.  Bishop 
Cummins  consulted  with  Bishop  Mcllvaine  and  others. 
His  reply  from  Bishop  Mcllvaine  advised  his  going  to 
Chicago  as  first  proposed,  on  the  ground  that  there  was 
"a  great  principle  of  right  and  freedom  involved,"  and 
tliat  there  was  no  law  forbidding  Bishop  Cummins  to 
address  any  society  or  represent  any  cause  within  the 
])iicese  of  Illinois  or  elsewhere. 


TliQ  Need  for  the  lie  formed  Episcopal  Church.       61 

It  was  decided  not  to  hold  the  public  anniversary 
meetings  as  at  first  proposed.  Dr.  Charles  Edwd.  Cheney 
suggested  that  the  society  become  an  auxiliary  of  the 
Church  Missionary  Society,  but  this  suggestion  was  not 
favored  by  its  members.  While  Bishop  Cummins'  pres- 
ence was  earnestly  desired  at  the  meetings  which  were 
\o  be  held  in  St.  John's  and  Christ  churches,  yet  they 
very  delicately  and  kindly  did  not  urge  him. 

On  February  1st,  Bishop  Whitehouse  again  addressed 
a  letter  to  Bishop  Cummins,  reiterating  his  claim  that 
the  latter  should  not  come  to  Chicago,  closing  his  letter 
with  the  following:  "If  you  have,  as  rumored,  consented 
to  act  accredited  by  the  American  Church  Missionary 
Society,  or  its  kindred  organization,  the  exercise  of  such 
agency  will  raise  questions  still  more  serious,  probably 
in  other  jurisdictions  as  well  as  my  own." 

We  quote  extracts  from  Bishop  Cummins'  reply  to  the 
letter  of  Bishop  Whitehouse: 

"Pewee  Valley,  Ky.,  Feb.  3d,  1869. 

"My  Dear  Bishop: — Yours  of  the  1st  inst.  has  just 
reached  me,  and  I  hasten  to  give  you  a  plain  statement 
of  facts,  which,  T  am  very  sure,  will  relieve  me  of  any 
seeming  want  of  courtesy  tow^ard  you,  and  at  the  same 
time  will  convince  you  of  my  earnest  desire  to  promote 
the  peace  and  harmony  of  the  Church  in  your  diocese.'^ 

He  then  proceeds  to  explain  the  invitation  extended 
to  him  to  address  the  newly  formed  missionary  society 
in  Chicago,  and  the  difficulty  of  deciding  the  wisest  course 
of  action  on  becoming  aware  of  Bishop  "Whiteh ousels 
opposition  to  this  society,  lest  by  refusal  to  accept  he 
should  seemngly  condemn  the  action  of  his  brother  min- 
isters who  had  started  the  movement,  or  by  his  acceptance 


62  History  of  the  Iief armed  Episcopal  Church. 

should  disturb  the  harmony  which  had  previously  existed 
between  himself  and  the  Bishop  of  Illinois.  Bishop 
Cummins  further  states  his  views  with  regard  to  loyalty 
to  the  Protestant  Episcopal  Church,  and  his  feeling  (as 
then  clear  to  him)  that  there  was  no  need  for  a  separation 
in  the  Church.  He  then  closes  his  letter,  after  more 
full}^  explaining  that  his  consent  to  speak  at  the  anni- 
versary meetings  was  held  in  abeyance  until  he  should 
obtain  a  fuller  knowledge  of  the  objects  and  aims  of  the 
new  society,  with  the  following: 

"It  is  true,  ^as  rumored,^  that  I  have  consented,  or, 
rather,  promised,  the  societies  alluded  to  by  you  to  go  to 
Cincinnati,  Chicago  and  other  places,  to  advocate  their 
claims;  and  it  is  my  purpose  to  visit  Chicago  on  Sunday, 
February  21st,  to  preach  for,  and  ask  offerings  in  behalf 
of,  'The  American  Church  Missionary  Society,'  and  ^The 
Evangelical  Education  Society,'  both  of  which  have  been 
so  sadly  bereaved  of  their  secretaries  by  the  awful  calam- 
ity on  the  Ohio  Eiver  in  December  last.  If  I  understand 
your  allusion,  my  dear  Bishop,  it  is  to  raise  a  question 
as  to  my  right  to  make  such  appeals  in  your  diocese.  If 
so,  it  involves  a  great  principle  of  right  and  freedom, 
and  I  cannot  give  place  to  such  a  claim  for  an  instant. 
These  three  great  organizations  are  the  legitimate  modes 
in  which  a  large  portion  of  our  Church  seek  to  advance 
their  principles  and  to  extend  Hhe  truth  as  it  is  in  Jesus,' 
in  all  honest  loyalty  and  fervent  love  to  the  Church.  To 
deny  them  the  right,  at  all  proper  times  and  places,  to 
propagate  and  extend  these  principles,  is  a  step  fraught 
with  imminent  peril  to  the  welfare  of  the  Church,  and 
as  one  who  would  sacrifice  all  but  Christ's  truth  to  pre- 
sei've  the  peace  and  harmony  of  the  Church,  I  earnestly 
implore  you  not  to  raise  such  a  question,  never  before 


The  Need  for  the  Reformed  Episcopal  Church.       63 

raised,  and  the  agitation  of  which  is  to  be  most  deeply 
deplored/' 

On  February  11th,  Bishop  Whitehouse  addressed  the 
following  letter  to  Bishop  Cummins  and  also  laid  the 
matter  before  Bishop  Smith  of  Kentucky,  who  briefly 
stated,  in  reply,  his  sorrow  that  any  trouble  should  have 
arisen  and  his  hope  for  Divine  guidance  in  its  settlement. 

"Chicago,  February  11th,  1869. 

"TiTGHT  Reveren^d  AND  Dear  Sir: — I  received  in 
due  course  your  letter  of  February  3d.  I  regret  to  say 
that  it  is  far  from  satisfactory  to  me  in  the  explanation 
of  the  manner  in  which  you  deemed  proper  to  use  my 
first  letter,  or  the  relations  you  have  assumed  in  my 
diocese. 

"The  original  cause  for  your  visit  having  been  with- 
drawn by  the  action  of  the  body  you  promised  to  address, 
and  your  effort  having  failed  to  connect  that  Society  as 
auxiliary  to  the  'three  great  societies,'  I  have  more  reason 
to  be  grieved  that  you  force  a  new  issue  by  the  peremp- 
tory notice  you  give  me  of  your  purpose  to  visit  Chicago, 
'to  preach  and  ask  offerings  on  Sunday,  21st  inst.,  in 
behalf  of  'The  American  Church  Missionary  Society  ' 
and  'The  Evangelical  Education  Society.' 

"I  have  forwarded  full  copies  of  the  correspondence, 
with  my  remarks  on  the  same,  to  Bishop  Smith,  Frank- 
fort. I  have  given  him  notice  of  my  'protest'  against  the 
Assistant  Bishop  of  Kentucky  assuming,  in  virtue  of  a 
travelling  agency  from  the  American  Church  Missionars^ 
Society,  the  right  to  act  without  consent  within  the  juris- 
diction of  another  bishop,  or  contrary  to  his  expressed 
wishes.     I  now  respectfully  present  to  you  my  protest 


64  llidory  of  the  Reformed  Episcopal  Church. 

against  your  assumed  authority  and  your  contemplated 

visit  at  the  time  indicated. 

^'Eemaining  your  friend  and  brother, 
"(Signed,)  Henry  J.  AVhitehouse, 

'^Bishop  of  Illinois.^'' 

On  February  12th,  the  Standing  Committee  of  Illinois 
made  the  following  protest: 

"Chicago,  February  12th,  1869. 

"Wheeeas,  The  Bishop  of  Illinois  has  summoned  the 
Standing  Committee  of  said  Diocese  for  counsel  upon 
the  proposed  visit  of  the  Assistant  Bishop  of  Kentucky 
to  this  diocese;  therefore, 

^^Resolved,  That  we  enter  our  protest  against  such  a 
visit,  and  trust,  with  our  Bishop,  that  the  Eight  Eev.  Dr. 
Cummins  will  Hot  persist  in  a  course  which,  under  the 
circumstances,  will,  in  our  opinion,  infallibly  lead  to  the 
disquietude  and  injury  of  the  diocese." 

Signed  by  the  Committee. 

On  February  15th,  Bishop  Whitehouse  forwarded  cer- 
tified copies  of  the  above  to  Bishop  Smith  and  to  Bishop 
Cummins. 

On  the  10th  of  February,  Bishop  Cummins  arrived  in 
Chicago  in  pursuance  of  the  plan  already  outlined,  and 
from  that  city  wrote  Bishop  AATiitehouse  as  follows: 

"Chicago,  February  19th,  1869. 

"ErcHT  Erv.  \^T)  Deak  Sir: — Yours  of  the  11th  inst. 

reached  me  on  the  eve  of  leaving  home  for  Cincinnati, 

and  up  to  this  time  I  have  not  had  the  leisure  to  reply 

to  it.     You  announce  to  me  that  you  have  given  notice 


The  Need  for  the  Reformed  Episcopal  Churcli.       G5 

to  Bishop  Smith  of  your  protest  against  my  ^assuming 
the  right  to  act  without  consent  within  the  jurisdiction 
of  another  Bishop,  or  contrary  to  his  wishes/  And  you 
present  to  me  a  ^protest^  against  my  ^assumed  authority/ 
etc. 

"In  reply  to  this,  I  most  earnestly  disclaim  and  disavow 
any  assumption  of  authority  witliin  your  diocese.  I  have 
never  made  such  a  claim,  nor  do  I  now  make  it.  I  only 
claim  the  right  which  the  Church  allows  to  the  humblest 
presbyter,  of  accepting  an  invitation  from  the  rector  of 
any  church  to  preach  to  his  people  and  ask  for  contribu- 
tions from  them  in  behalf  of  any  lawful  Church  work. 
This  right  I  have  not  lost  by  becoming  a  Bishop,  and 
surely  this  is  not  the  assumption  of  power  within  the 
diocese  of  any  brother  Bishop. 

"As  to  the  matter  of  courtesy,  I  claim  to  have  granted 
you  this  when  I  have  declined  to  speak  for  the  new  society 
lately  organized  in  this  city;  and  in  this  course  I  have 
been  moved  by  an  earnest  desire  to  promote  peace  and 
harjnony  in  the  Church.  I  now  again  earnestly  entreat 
you  not  to  raise  the  issue  by  denying  the  right  I  have 
claimed  above.  For  twenty  years  past  bishops  have  been 
in  the  habit  of  pleading  the  cause  of  The  Evangelical 
Knowledge  Society  within  the  dioceses  of  other  bishops, 
without  a  word  of  protest  being  raised  against  their 
action:  I  am  very  sure  they  will  not  now  willingly  sur- 
render such  a  right. 

"Assuring  you  once  more  of  my  regret  that  any  con- 
troversy should  have  arisen  between  us,  and  of  my  earnest 
desire  to  quiet  all  agitation, 

"I  am,  most  faithfully  yours, 
"(Signed,)  George  D.  Cummins." 


ijG         Ilistori/  of  the  Reformed  Episcopal  Church. 

Wc  give  also  two  letters,  out  of  many,  quoted  in  the 
Memoirs  of  Bishop  Cummins,  which  showed  the  effect 
of  this  public  stand  on  an  Evangelical  principle  thus 
taken  by  him. 

^Theological  Seminary,  Fairfax  Co.,  Va., 
"March  12th,  1869: 

'•My  Dear  Bishop: — Most  heartily  do  I  sympathize 
with  you  in  your  endeavors  to  save  our  people  from  a 
retrogression  to  Rome;  and  also  thank  you  for  the  stand 
you  have  taken  against  Illinois  assumptions.  I  believe 
it  costs  a  Bishop  more  than  it  costs  a  presbyter  to  stand 
up  against  a  Bishop  at  the  call  of  principle.  I  have  long 
noticed  this,  and  seen  how  perniciously  it  has  worked. 
It  has  given  arrogance  a  great  advantage  over  moderation 
and  fairness,  and  has  insensibly  led  to  an  increase  of 
pretensions  and  aire  and  assumptions  which  our  fathers 
knew  nothing  of,  and  which  are  utterly  repugnant  to  the 
spirit  of  Protestantism  and  the  Bible.  .  .  . 

"I  am,  my  dear  Bishop,  most  truly  your  friend  and 
servant, 

"(Signed,)  William  Sparrow.'' 

"New  York,  1.30  E.  17th  Street, 
March  16th,  1869. 

"Right  Rev.  and  Dear  Sir: — It  gives  me  great  plea- 
sure personally  to  forward  to  you  the  follov/ing  resolution, 
which  was  passed  at  a  meeting  of  Tlie  Protestant  Epis- 
copal Clerical  Association:' 

"^Resolved,  That  the  Clerical  Association  have  heard 
with  satisfaction  the  principles  advanced  by  Bishop 
Cummins  in  his  correspondence  with  Bishop  AVhitehouse; 
that  they  cordially  approve  said  principles,  and  will  stand 


The  Need  for  the  lleformed  Episcopal  Church.       67 

by  Bishop  Cummins  in  their  maintenance  and  defence/ 
"Yours  faithfully, 
"(Signed,)  W.  N.  McVickak, 

''Secretary:' 

We  have  given  this  matter  as  briefly  as  possible,  but 
showing  so  clearly  the  state  of  affairs  in  the  Protestant 
Episcopal  Church,  and  involving  the  same  principle  for 
which  the  Evangelical  party  during  these  years  so  earn- 
estly contended,  it  seems  necessary  to  refer  to  it,  in  order 
to  keep  the  threads  untangled,  which  were  slowly  but 
surely  'weaving  themselves,  under  the  Divine  hand  of 
the  Master,  into  the  clear  pattern  which  was  to  finally 
develop  into  the  separation  from  the  old  Church. 

Many  of  us  are  familiar  with  the  painful  controversy 
with  the  Bishop  of  Illinois  and  the  then  Eev.  Dr.  Cheney 
of  Chicago,  over  a  like  principle  of  Evangelical  truth,  but 
which  involved  Dr.  Cheney  in  a  most  severe  trial,  out  of 
which  the  Lord  delivered  him  with  His  own  Divine  lead- 
ing and  blessing,  as  well  as  the  honor  and  respect  of  those 
who  knew  or  heard  of  the  contention. 

ITnder  date  of  Februar}^  12th,  1869,  Bishop  Cummins 
receiv^ed  a  letter  from  Eev.  Mason  Gallagher,  extracts 
from  which  we  give  below: 

"Paterson,  February  12th,  1869. 
'T^rGHT  Eev.  George  David  Cummims,  D.  D.: 

''Feverend  and  Dear  Brother: — The  Clerical  Associa- 
tion listened  with  great  interest  to  your  letter  to  the 
Bishop  of  Illinois,  and  at  the  close  of  its  session  passed 
unanimously  the  following  resolution,  offered  by  myself: 
(then  follows  the  resolution  already  quoted)  .  .  . 

"I  refer  to  the  right  to  advocate  the  interests  of  Evan- 
gelical societies  in  another  diocese.  .  .  . 


68         History  of  the  Reformed  Episcopal  Church. 

"We  have  resolved  to  revise  the  Prayer  Book,  and  to 
modify  the  Episcopal  system  of  our  Church.  What  I 
shall  say  is  with  entire  respect  for  3^ourself,  with  admira- 
tion for  your  recent  bold  stand  for  a  pure  Gospel,  and 
with  the  belief  that  the  Lord  intends  that  you  shall  be 
of  groat  service  in  the  deliverance  of  His  people  from 
an  intolerable  spiritual  bondage.  ...  I  want  some  of 
our  Bishops  to  take  part  in  the  work.  I  want  a  more 
Scriptural  and  primitive  Episcopacy  than  we  have.  We 
must  not  be  obliged  to  go  to  the  ^loravians  for  a  succes- 
sion, if  a  succession  is  thought  necessary.  .  .  .  When 
a  Church  forsakes  the  spirit  and  principles  of  the  Word 
of  God,  as  our  Church  did  formally  at  the  last  Conven- 
tion, with  no  prospect  of  retracing  its  steps,  its  bishops, 
presbyters  and  laity  are  absolved  from  allegiance  to  it. 
I  feel  bound  to  withdraw  from  it.  .  .  .  I  am  resolved 
that  my  remaining  years  shall  be  spent  in  more  effective 
work,  not  hampered  as  they  have  been  by  serving  tradi- 
tions, countenancing  destructive  errors  and  upholding 
unfit  men  in  authority;  but,  standing  fast  in  the  liberty 
wherewith  Christ  has  made  me  free,'  to  serve  God  to  the 
best  of  my  ability,  and  according  to  the  light  and  grace 
granted  me. 

"I  am,  my  dear  Bishop,  with  the  highest  esteem  and 
regard,  your  servant  in  the  Lord, 

"(Signed.)  Mason  Gallagher." 

To  this  letter,  still  firm  in  his  conviction  that  the  hope 
of  reform  lay  within  the  Church,  Bishop  Cummins  replied: 

"Pevs^ee  Valley,  Ky.,  March  11th,  1869. 
"Pev.  and  Dear  Brother: — Your  letter  of  February 
12th  has  been  lying  in  my  portfolio,  read  and  re-read 


The  Need  for  the  Reformed  Episcopal  Church.       69 

with  the  deepest  interest  and  soUcitude.  1  have  not 
answered  it  because  I  felt  scarcely  able  to  grapple  with  all 
the  great  questions  it  gives  rise  to,  nor  do  I  yet  feel  that 
I  can  see  my  way  clear  to  a  solution  of  the  mighty  issues 
that  it  raises. 

"I  have  lamented  most  deeply  the  divisions  among  the 
ranks  of  the  Evangelical  men  on  matters  of  policy,  while 
we  all  were  agreed  on  great  principles;  and  I  have 
earnestly  desired  that  when  the  day  should  come  that  we 
were  denied  a  place  in  this  Church  of  our  fathers,  that 
we  should  act  as  a  unit  and  present  an  unbroken  front 
in  the  work  of  the  Lord. 

"Your  letter  reveals  to  me  facts  of  which  I  have  been 
totally  ignorant,  such  as  that  some  of  our  best  clergy  are 
on  the  point  of  leaving  us,  and  that  we  were  losing  many 
valuable  laymen,  who  are  conscientiously  impelled  to 
leave  us.  These  are  indeed  startling  facts,  and  should 
compel  us  to  most  serious  consideration  of  our  dangers 
and  the  duties  before  us.  You  tell  me,  moreover,  that  a 
number  of  our  brethren,  clergy  and  laity,  have  resolved 
to  wait  no  longer,  but  will  take  measures  to  establish  at 
once  an  Evangelical  Episcopal  Church. 

"If  this  is  undertaken  with  only  a  single  desire  to 
glorify  God,  and  to  uphold  the  pure  and  blessed  Gospel, 
impelled  by  conscience  and  seeking  earnestly  Divine  guid- 
ance, none  can  fail  to  respect  such  motives,  however  they 
may  differ  as  to  the  wisdom  of  their  course.  For  myself, 
I  regret  the  withdrawal  of  every  Evangelical  man  from 
our  ranks,  already  so  thinned,  and  if  there  is  suiBcitnt 
ground  for  the  withdrawal  of  any  number  of  Evangelical 
men  from  our  Church,  there  is  ground  for  the  withdrawal 
of  all.  The  question  then  arises.  Is  there  such  ground? 
For  myself,  I  have  not  yet  been  able  to  believe  this,  and 


70  History  of  the  Bef armed  Episcopal  Church. 

as  iai'  as  i  have  been  able  to  learn  their  views,  it  is  the 
belief  of  such  noble  Evangelical  men  as  Bishops  Me- 
llvaine,  A.  Lee,  11.  W.  Lee  and  other  Bishops.  What 
changes  of  opinion  the  rapid  movements  of  the  day  may 
have  effected,  I  know  not.  .  .  . 

*'We  all  admit  that  the  dominant  party  in  our  Church 
uphold  and  countenance  serious  error,  deadly  error,  error 
that  obscures  the  glory  of  the  Gospel  and  dishonors 
Christ.  I  believe  most  firmly  that  a  Protestant  Episcopal 
Church,  freed  of  ail  High  Churchism,  would  be  a  mighty 
power,  and  by  Cod's  blessing  a  great  success  in  this  land; 
and  it  may  be  tliat  God  designs  that  such  a  Church  shall 
be. 

"Would  it  not  be  wise  to  call  a  congress  of  all  Evangeli- 
cal men — bishops,  clergy  and  laity — and  discuss  the  sub- 
ject of  our  duty  to  God  in  this  great  crisis?  Let  us,  dear 
brother,  so  act  that  we  can  confidently  look  for  His  bless- 
ing upon  our  labors. 

"May  God  bless  you,  and  all  our  dear  brethren,  and 
give  you  wisdom  to  act  so  as  to  promote  His  glory  and 
the  success  of  His  precious  Gospel  among  men. 
"I  am,  most  faithfully  yours, 
"(Signed,)  George  D.  Cummins.'' 

In  May  of  this  same  year.  Bishop  Cmnmins  received  the 
following  letter  from  Bishop  Bedell: 

"Gambier,  0.,  May  1st,  1869. 
"Eight  Rev.  and  Deae  Brother: — Bishop  Mc- 
Ilvaine  has  written  a  letter  to  a  young  clergyman  in  reply 
to  strictures  on  the  Prayer  Book,  and  to  conscientious 
diflficulties  arising  from  certain  expressions  in  the  Liturgy. 
Without  going  at  length  into  the  subject,  he  has  given 
some  thoughts  on  which  he  bases  a  reaffirmation  of  his 


The  Need  for  the  Reformed  Episcopal  Church.       71 

belief  in  the  Evangelical  character  of  our  standards,  and 
the  inexpediency  of  attempting  to  revise  the  Prayer  Book 
at  the  present  time.  A  copy  of  this  letter  will  be  sent 
to  you  in  the  next  number  of  the  Standard  of  the  Cross. 

"The  present  exigency,  and  especially  the  danger  to  our 
Evangelical  interests  from  rash  movements  among  our 
brethren,  who,  in  other  particulars,  have  our  sympathy, 
have  doubtless  called  your  attention  to  this  topic.  I  beg, 
therefore,  to  solicit  from  you  a  response,  however  brief, 
to  this  forthcoming  letter,  which  will  indicate  your 
general  agreement  in  the  Bishop's  views;  and  which, 
together  with  his  letter,  may  form  a  rally ing-point  for 
right-minded  Evangelical  men.  We  are  sufficiently 
assured  that  these  form  a  large  majority,  who  only  need 
the  opportunity  to  speak.  They  will  find  it  in  this  pro- 
posed individual  yet  united  utterance  of  our  Evangelical 
Jjishops. 

"J  propose  tc  print  these  responses  in  the  number  of 
the  Standard  of  the  Cross  next  after  they  shall  be  re- 
ceived, and  to  distribute  them  as  widely  as  the  Bisohp's 
letter;  and  therefore  beg  you  to  do  me  the  favor  to  re- 
spond by  the  next  mail,  addressed  to  the  care  of  Rev.  W. 
C.  French,  Oberlin,  Ohio. 

"Very  sincerely  your  brother, 
"(Signed,)      ^  "^  G.  T.  Bedell." 

Bishop  Cummins  agreed  to  this  request  and  wrote  a 
long  and  able  reply,  as  follows: 

Diocese  of  Kentucky, 
Pewee  Valley,  May  14th,  1869. 
The  Eight  Reverend  G  T.  Bedell,  D.  D. 

Right  Rev.  and  Dear  Brother: — The  admirable 
letter  of  Bishop  Mcllvaine  to  a  young  clergyman  con- 


72  History  of  the  Reformed  Episcopal  Church. 

cerning  certain  scruples  of  conscience  in  using  some  ex- 
pressions in  the  Liturgy  of  our  Church,  meets  with  my 
warmest  and  most  cordial  approbation.  The  beloved 
brother  who  has  elicited  this  most  valuable  and  timely 
response  is  one  whom  we  all  love  and  esteem  for  his 
fidelity  to  Gospel  truth  and  his  earnest  work  in  the  min- 
istry. He  has  seriously  entertained  the  question  whether 
he  can  conscientiously  remain  in  the  ministry  of  a  Church 
where  he  is  required  to  use  certain  terms  and  expressions 
which  seem  in  his  judgment  to  teach  error  and  to  be  in 
conflict  with  the  Word  of  God.  I  learn  that  he  is  a  repre- 
sentative of  not  a  few  earnest,  faithful  clergymen  and 
laymen  among  as,  who,  while  loving  ^'this  Church" 
fer^rently  and  devotedly,  feel  the  same  conscientious 
scruples  concerning  certain  expressions  in  the  Prayer 
Book.  If  I  understand  their  position,  it  is  this:  that, 
while  they  admit  that  all  their  offices  were  composed  by 
men  who  were  thoroughly  opposed  to  the  modern  and 
extreme  interpretation  put  upon  the  expressions,  and 
therefore  such  interpretation  cannot  be  their  true  mean- 
ing, and  while  they  hold  that  rightly  interpreted  by  the 
views  of  the  Reformers  and  in  harmony  with  the  Articles 
(the  Church's  dogmatic  expression  of  her  faith):  yet  that 
such  interpretation  is  now  denied  by  a  large  majority  of 
the  present  generation  of  Churchmen,  that  the  claim  is 
urged  that  we  must  take  these  terms,  not  as  the  Eeformers 
understood  them,  but  as  their  plain,  literal  language 
teaches;  and  in  the  other,  that  he  who  does  otherwise  is 
a  disloyal  son  of  the  Church  and  unworthy  of  a  place  in 
it;  that  two  or  three  generations  of  clergymen  in  this 
country  for  the  most  part  have  been  trained  in  the  belief 
that  the  term  "priest"  applied  to  a  minister  of  this  Church 
means  that  he  is  a  sacerdos  or  hiereus,  a  priest  ordained 


The  Need  for  the  Reformed  Episcopal  Church.       73 

to  offer  a  commemorative  sacrifice  or  the  Eucharist,  and 
to  stand  between  Christ  and  the  soul  as  the  only  Divinely 
appointed  channel  through  which  grace  can  be  conveyed 
and  the  benefits  of  Christ's  death  imparted;  that  when,  in 
the  office  for  infant  baptism,  we  are  required  to  give 
thanks  to  God  that  He  hath  been  pleased  "to  regenerate 
this  infant  by  His  Holy  Spirit/'  the  Church  teaches  that 
Baptism  and  Regeneration  are  inseparable,  that  the  life 
of  God  in  the  soul  begins  in  Baptism,  and  that  to  preach 
the  necessity  of  being  born  again  to  adults  who  have  been 
baptized  in  infancy  is  to  teach  doctrine  hostile  to  this 
Church's  teaching,  and  that  when  a  man  would  ascertain 
whether  he  has  ever  been  regenerated,  he  is  to  go  to  the 
parish  register  and  ascertain  whether  he  has  ever  been 
baptized,  and  that  if  that  be  ascertained,  he  has  by  virtue 
of  his  baptism  been  regenerated. 

These  brethren,  whose  consciences  are  aggrieved  by  these 
expressions,  feel  that  the  apparent,  not  the  real  meaning 
of  the  terms  alluded  to  has  been  the  fruitful  source  of  the 
evils  now  afflicting  the  Church,  and  has  given  rise  to  the 
large  and  rapidly  growing  school  among  us  and  in  Eng- 
land who  in  the  essential  doctrine  of  the  Sacraments  see 
no  difference  between  our  Church  and  the  Church  of 
Rome;  who  teach,  in  the  language  of  one  of  the  most 
prominent  champions,  that  "in  the  regeneration  by  Holy 
Baptism,  in  the  spiritual  and  ineffable  presence  of  our 
Lord  in  the  Holy  Eucharist,  with  the  mystical  nutriment 
through  His  body  and  blood,  as  well  as  in  the  definition 
of  the  sacraments  generally,  there  is  virtual  concurrence 
in  the  accepted  standards  of  the  historical  Churches, 
Eastern,  Western  and  Anglican."  Shocked  and  amazed 
at  such  teaching  by  men  in  authority  amongst  us,  and 
alarmed  by  the  advances  of  an  idolatrous  Ritualism,  these 


74  Hisloru  of  the  Reformed  Episcopal  Church. 

dear  brethren  now  are  asking  that  a  very  few  changes  or 
alterations  in  certain  expressions  may  be  made,  or  the  use 
of  alternate  forms  may  be  allowed  to  them,  to  enable  them 
to  bear  witness  that  they  have  no  sympathy  with  these 
extreme  views — views  which,  in  their  judgment,  are  con- 
trary to  God's  Word  and  destructive  to  the  souls  of  men. 

The  writer  of  the  letter  to  Bishop  Mcllvaine  is  the 
representative  of  this  class,  a  class  seriously  considering 
the  question  whether  it  has  not  become  their  duty  to  leave 
the  Church  of  their  fathers  and  of  their  first  love,  if  no 
relief  is  granted  to  their  consciences.  I  earnestly  trust 
that  the  most  wise  and  godly  counsel  of  our  venerable 
father  will  be  blessed  of  God  to  removing  these  difficulties, 
and  retaining  them  within  the  Church.  This  is  not  a 
time  that  we  can  afford  to  lose  a  single  comrade  from  our 
ranks  in  the  great  struggle  with  errorists.  This  Church 
of  the  Eeformation  needs  the  help  of  every  son  in  this 
hour  of  her  sore  trial.  To  desert  her  now  seems  like 
deserting  a  parent  assailed  by  faithless  children.  To  go 
out  of  her  communion  because  there  is  treachery  within, 
is  to  lower  the  flag  and  surrender  the  citadel  to  her 
enemies. 

But  the  great  question  which  I  now  seek  to  press  is — 
has  the  Church  no  duty  to  fulfil  toivard  the  men  tvJiom  I 
have  described?  Has  she  no  voice  of  sympathy  or  of 
kindness  with  which  to  respond  to  their  cry  for  relief? 
Is  she  to  remain  silent,  stern,  cold  and  deaf  to  the  con- 
scientious prayer  of  these  her  faithful  sons?  Is  she  not 
wise  enough,  strong  enough,  tender  enough,  to  throw  her 
arms  about  them  and  say,  we  will  not  drive  you  beyond 
our  fold,  we  will  not  repeat  the  error  of  the  eighteenth 
century,  when  the  Wesleys  and  their  followers  found  only 
a  harsh  mother  in  the  Church,  and  reluctantly  were  con- 


The  Need  for  the  Reformed  Episcopal  Church.       75 

strained  to  turn  away  from  her;  we  will  not  bring  back 
the  St.  Bartholomew's  Day  of  1662,  when  two  thousand 
clergymen  of  the  Church  of  England,  including  Baxter, 
Owen  and  Flavel,  went  out  from  the  Church  because  relief 
to  their  conscientious  convictions  was  denied  them;  we 
will  grant  your  prayer  for  relief  where  it  can  be  done  so 
as  not  to  impugn  or  deny  any  fundamental  doctrine  of 
the  faith,  any  essential  part  of  the  order  of  the  Church 
of  God.  Oh!  if  this  Church  of  ours  could  rise  to  the 
grand  conception  that  she  is  wide  enough,  and  compre- 
hensive enough  to  take  such  a  stand,  who  can  doubt  that 
she  could  bind  to  her  by  hooks  of  steel  every  w^avering 
son,  make  herself  fitted  to  be  the  great  American  Church, 
and  w^in  to  her  vast  multitudes  now  standing  aloof  from 
her,  uncertain  whether  she  is  tending  to  the  status  of  the 
medieval  Church  or  to  a  true  evangelical  Catholicism — 
refo lined,  Protestant  and  free. 

My  dear  brother,  I  am  not  one  of  the  class  for  whom 
I  am  pleading.  I  can  use  and  have  ever  used  the  Prayer 
Book  without  conscientious  scruples.  I  take  the  expres- 
sions which  give  trouble  to  my  brethren  to  mean  not  what 
extreme  men  now  claim  that  they  mean,  but  what  the 
blessed  Reformers  intended  them  to  mean  and  to  teach. 
I  can  use  them  in  a  thoroughly  evangelical  sense.  I  can 
therefore  plead  with  more  fervor  for  others,  for  brethren 
dear  to  me.  i^nd  I  venture  to  ask,  has  not  the  time  come 
when  this  Church  can  aiford  to  grant  these  brethren  the 
relief  which  they  crave?  Does  it  seem  to  you  an  imprac- 
ticable thing?  I  reply,  twice  in  the  history  of  this  Church 
has  action  deen  talien  which  involves  in  principle  all  for 
which  our  hrethren  are  contending. 

I.  In  the  first  Prayer  Book,  adopted  by  our  American 
Church  iti  1785,  a  Prayer  Book  tendered  to  England  as 


76         History  of  the  Reformed  Episcopal  Chwch. 

the  basis  on  which  we  were  to  be  acknowledged  as  a  true 
daughter  of  the  Church  of  England  and  our  Bishops-elect 
were  to  be  consecrated,  the  baptismal  service  for  infants 
was  drawn  up  precisely  as  all  evangelical  men  would  now 
rejoice  to  see  it.  The  prayer  of  thanksgiving  imme- 
diately after  the  baptism  read  thus,  "We  yield  Thee  hearty 
thanks,  most  merciful  Father,  that  it  hath  jjleased  Thee 
to  receive  this  infant  for  Thine  own  child  by  Baptism, 
and  to  incorporate  him  into  Thy  holy  Church." 

In  this  prayer,  the  words,  "'to  regenerate  this  infant  by 
Thy  Holy  Spirit/'  occurring  in  the  Prayer  Book  of  the 
Church  of  England,  were  omitted;  and  this  omission  was 
sanctioned  by  a  convention  presided  over  by  the  venerable 
William  White,  D.  D.,  the  patriarch  of  the  Church  in  this 
country. 

This  book  was  submitted  to  the  English  Archbishop 
and  Bishops  for  their  acceptance  and  endorsement  as  a 
basis  for  the  consecration  of  the  American  Bishops-elect. 
The  English  Bishops  replied  and  complained  of  the 
omission  of  certain  things  found  in  the  English  Prayer 
Book,  the  chief  of  which  were  the  omission  of  the  Nicene 
and  Athanasian  creeds,  and  of  the  words,  "He  descended 
into  heiy  in  the  Apostles'  Creed.  They  urged  the 
restoration  of  these  into  our  manual  of  worship.  No 
cow/plaint  tuas  made  of  the  omission  of  the  words  in  the 
Baptismal  office,  and  the  English  Bishops  proceed  to  state 
that  they  had  caused  to  be  introduced  into  Parliament  a 
bill  authorizing  them  to  consecrate  the  American  Bishops, 
trusting  that  the  objections  they  had  offered  would  be 
removed. 

Now  in  the  Preface  to  this  first  American  Prayer  Book, 
it  was  declared  that  "i7  is  humhly  conceived  that  the 
doctrines  of  the  Church  of  England  are  preserved  entire, 


The  Need  for  the  Reformed  Episcopal  Church.       77 

as  leing  perfectly  agreeable  to  the  Gospel/'  And  yet  in 
this  Book,  the  thanksgiving  for  the  regeneration  of  the 
child  in  baptism  was  left  out.  Still,  said  our  fathers  in 
that  Council  J  "the  doctrines  of  the  Church  of  England 
are  preserved  entire."  The  fifteen  English  Bishops  ac- 
cepted this  statement  and  omission,  made  no  objection  to 
it,  and  proceeded  upon  this  basis  to  consecrate  the  Ameri- 
can Bishops.  When  the  omitted  words  were  restored 
we  know  not.  But  these  facts  are  incontrovertible.  Sa^^s 
the  Rev.  Dr.  Wharton: 

"1.  The  Convention  of  1785  declared  that,  in  the  pro- 
posed Book,  in  which  the  term  ^regenerate'  was  left  out 
from  the  thanksgiving  in  question,  ^the  doctrines  of  the 
Church  of  England  are  preserved  entire.' 

"3.  The  English  Bishops,  meeting  in  Council,  pre- 
sented no  specific  objection  to  the  change:  did  not  include 
it  in  the  points  as  to  which  they  asked  a  reconsideration, 
and  finally  imparted  consecration  on  the  basis  of  the 
Book  in  which  this  alteration  was  included. 

"3.  The  term  'regeneration'  in  this  thanksgiving  ap- 
pears not  only  thus  to  have  been  treated  by  the  English 
Bishops  as  an  expression  whose  removal  did  not  affect 
the  general  sense  of  the  service,  but  it  was  first  taken  out 
and  then  put  back  by  our  own  Convention,  as  far  as  we 
can  gather,  without  particular  debate  and  with  no  division 
recorded,  just  as  we  would  do  with  equivalent  or  con- 
vertible terms." 

Kow,  does  not  this  action  of  the  original  Council  of 
our  Church  in  this  country,  endorsed  by  the  English 
Bishops,  concede  all  our  brethren  ask  for?  Take  away 
the  words,  "to  regenerate  this  infant,"  from  the  prayer 
of  thanksgiving  after  the  baptism,  and  scarcely  any 
ground  of  disquietude  remains. 


78         History  of  the  Reformed  Episcopal  Church. 

II.  The  second  riction  of  this  Church  to  which  I  allude 
occurred  in  the  year  182 G.  In  the  General  Convention 
of  that  year,  a  plan  was  introduced  to  secure  greater  uni- 
formity in  the  use  of  the  Liturgy,  and  to  "provide  against 
the  injurious  misapprehension  of  certain  terms  in  the 
first  collect  in  the  Office  for  Confirmation."  Among 
other  things,  this  plan  provided  for  the  use  of  a  single 
Psalm  instead  of  the  Psalter  for  morning  and  evening, 
the  shortening  the  lessons  so  as  to  be  not  less  than  fifteen 
verses  each,  the  use  of  an  alternate  preface  to  the  Con- 
firmation Service,  and  most  important  of  all,  the  insertion 
in  t]]c  first  collect  in  the  office  of  Confimation  of  the 
words,  "in  baptism,''  between  "hast  vouchsafed"  and  "to 
regenerate''-  -thus  identifying  baptism  and  regeneration 
and  declaring  them  convertible  terms.  Bishop  Hobart 
was  the  author  of  this  plan,  which  passed  both  Houses 
of  the  General  Convention  of  1826  unanimously.  In  a 
letter  to  Francis  S.  l\ey,  in  January,  1827,  Bishop  Hobart 
says  of  this  last  proposed  change:  "The  object  of  the 
proposed  prayer  was  not  to  relinquish  the  expression  of 
regeneration  as  applied  to  baptism,  but  to  guard  against 
the  misconstruction  which  would  make  this  synonymous 
with  renovation,  sanctification,  conversion  or  any  other 
terms  by  which  the  renewing  of  the  Holy  Ghost  might  be 
denoted." 

Xow  I  beg  you  to  regard  the  great  significance  of  this 
action.  In  an  addition  to  the  Prayer  Book  prepared  by 
Bishop  Hobart  and  unanimously  adopted  by  one  General 
Convention,  it  was  declared  that  the  regeneration  for 
which  we  thank  God  in  baptism  is  not  to  be  taken  in  any 
sense  as  descriptive  of  this  renewing  work  of  the  Holy 
Ghost  upon  the  heart,  but  only  a  term  equivalent  to  bap- 
tism, a  sacramental  change,  a  change  of  covenant  relation, 
an  ecclesiastical  change. 


The  Need  for  the  Reformed  Episcopal  Church.       79 

Now,  if  this  could  be  authoritatively  declared  now^,  by 
the  adoption  of  an  alternate  fornij  or  allowing  the  omis- 
sion of  the  words,  "regenerate,"  etc.,  would  it  not  satisfy 
the  utmost  demands  of  our  brethren  whose  consciences 
are  now  troubled?  To  them  regeneration  can  have  but 
one  meaning  according  to  its  definition  in  the  Word  of 
God.  It  is  a  change  of  character,  not  a  change  of  state, 
of  ceremonial  observance;  it  is  a  radical  change,  a  spiritual 
change,  a  change  in  the  man,  the  vital,  the  immortal  part. 
It  is  an  intelligihie  change.  It  is  a  change  from  sin  to 
holiness.  Scripture  seems  to  struggle  with  the  poverty 
of  language  to  tell  the  greatness  of  this  change,  "the  truth 
seems  to  weigh  down  the  most  elastic  tongue  and  to  ex- 
haust the  most  voluminous  vocabulary,  and  to  search 
through  the  inventions  of  the  most  creative  imaginations, 
and  to  pass  from  one  emblem  to  another,  from  one  king- 
dom of  resemblance  to  a  second,  till  by  the  very  myste- 
riousness  of  its  drapery  we  are  compelled  to  feel  that  the 
naked  truth  as  appreciated  by  the  mind  of  God  surpasses 
our  reach  of  expression." 

It  is  a  change  figured  by  that  which  occurs  in  naturnl 
birth.  "Born  again,"  "born  of  the  Spirit,"  "born  from 
above,"  "begotten  again  unto  newness  of  life" — -"Marvel 
not"  at  these,  said  the  Master. 

It  is  a  change  typifier]  by  the  change  from  death  unto 
life.  "You  hath  He  quickened  who  were  dead  in  sins." 
"We  know  that  we  have  passed  from  death  unto  life." 
"Eisen  with  Christ." 

It  is  a  change  represented  by  passing  from  darkness 
to  light.  "Ye  were  sometime  darkness,  now  are  \e  light 
in  the  Lorrl,"  "children  of  light." 

It  is  portrayed  by  a  change  in  the  physical  organ — "a 
new  heart  will  I  give  you." 


80  History  of  the  lleforiited  Einscopal  Church. 

It  is  a  transfer  from  one  dominion  to  another.  '^'Trans- 
lated from  the  kingdom  of  darkness  into  the  kingdom  of 
God's  dear  Son/'  "Ye  are  God's  workmanship,  created 
in  Christ  Jesus  unto  good  works."  "Transformed  by  the 
renewing  of  your  minds."  "As  many  as  are  led  by  the 
Spirit  of  God,  they  are  the  sons  of  God."  "Old  things 
are  passed  away,  all  things  have  become  new."  Can 
men  to  whom  all  this  is  bound  up  in  regeneration,  to 
whom  as  they  receive  God's  Word,  it  teaches  nothing  less, 
can  such  men  believe  that  such  a  mighty,  wondrous  work 
of  God's  Spirit  is  wrought  inseparably  in  infant  baptism? 
It  is  mockery  to  expect  it.  If  it  is  replied  that  the  Church 
does  not  teach  ruch  a  doctrine,  and  that,  as  Bishop  Hobart 
said,  "Eegeneration  in  baptism  is  not  synonymous  with 
any  term  by  which  the  renewing  of  the  Holy  Ghost  might 
be  designated,"  then  let  the  Church  so  declare,  and  let 
it  by  the  allowance  of  the  use  of  an  alternate  form  give 
relief  to  the  conscience  of  a  large  and  most  worthy  class 
of  men  who  long  to  live  and  die  within  her  fold. 

You  have  asked,  my  dear  brother,  for  the  opinions  of 
all  the  Bishops  of  our  Church,  who  are  in  sympathy  with 
the  views  of  Bishop  Mcllvaine,  and  whose  united  voice 
may  have  great  weight  in  deciding  the  cause  of  evangelical 
men,  at  this  crisis  of  our  Church's  history. 

Heartily  sympathizing  with  every  word  in  the  letter 
of  the  eminent  Bishop  of  Ohio,  I  have  ventured  to  express 
my  views  upon  a  subject  not  broached  by  him — the  duty 
of  the  Church  toward  her  own  children  thus  troubled  in 
conscience.  I  have  only  asked  that  she  should  grant 
them  such  liberty  of  action,  in  the  omission  of  words  from 
the  Baptismal  Ofiice,  as  were  omitted  in  the  first  Prayer 
Book,  adopted  by  the  first  General  Convention  of  the 
Church  in  1785,  and  to  which  omission  no  objection  was 


The  Need  for  the  Reformed  Episcopal  Church.       81 

made  by  the  Archbishop  and  bishops  of  the  Church  of 
England,  when  the  Book  was  presented  to  them  for  their 
acceptance  as  a  basis  upon  which  they  could  consecrate  the 
American  Bishops.  Or,  if  this  should  be  denied  as  too 
great  a  concession,  I  have  ventured  to  ask  for  them  that 
i\\Q  Church  should  formally  declare  in  some  mode,  as 
proposed  by  Bishop  Hobart  and  unanimously  adopted  by 
both  Houses  of  the  General  Convention  in  1826,  that 
regeneration  in  baptism  is  not  synonymous  with  renova- 
tion, sanctification,  conversion  or  any  other  tenn  by  which 
the  renewing  of  the  Holy  Ghost  might  be  designated;  in 
other  words,  that  it  is  designed  to  indicate  a  sacramental 
and  ecclesiastical  change,  a  change  of  state,  and  not  of 
character.  Who  will  say  that  the  adoption  of  either  of 
these  courses  would  impugn  or  destroy  one  particle  of  tlie 
faith  once  delivered  to  the  saints?  Who  will  deny  that 
such  action  might  tend  in  a  vast  degree  to  promote  the 
harmony  and  unity  of  the  Church? 

And  now,  while  listening  to  the  voices  of  those  still  on 
earth,  it  would  seem  to  be  a  time  to  hearken  to  the  testi- 
mony of  two  most  distinguished  of  our  brethren  now  at 
rest  with  God.  Bishop  Burgess  thus  wrote:  ^'It  has  been 
proposed  that  a  similar  option  should  be  permitted  be- 
tween the  prayer  which  immediately  follows  the  Lord's 
})rayer  in  the  Baptismal  Office,  and  some  fonn  which 
should  not  state  with  so  little  qualification,  the  regenera- 
tion of  the  baptized  child  by  the  Holy  Spirit,  If,  with- 
out touching  the  doctrine  of  the  Church,  such  a  permis- 
sion could  relieve  hereafter  the  anxieties  of  good  men  of 
a  tender  conscience,  and  put  to  silence  all  needless  con- 
troversy on  the  subjects  of  baptism  and  regeneration, 
these  benefits  might  not  be  too  dearly  purchased." 
(Bishop  Potter's  Memorial  Papers,  pp.  133-134.) 


^2  llislonj  of  Ike  lUforuicd  episcopal  Cliurcli. 

And  Bishop  Meade — than  whom  no  Bishop  living  or 
dead  has  done  more  to  strengthen  and  extend  our  Church 
in  this  country,  and  whose  love  for  the  Church  of  his 
fathers  was  a  deep,  self-consmning  passion — wrote  still 
more  strongly  to  the  same  effect:  "In  the  Ordination  of 
^Ministers,  two  forms  are  allowed,  according  to  the  option 
of  the  Bishop.  \A^iy  not  the  same  privilege  of  omission 
granted  to  the  minister  in  baptism,  or  the  use  of  another 
prayer,  which  might  be  proposed?  I  am  persuaded  that 
nothing  would  contribute  more  to  peace  among  ourselves? 
and  to  remove  prejudices  from  the  minds  of  those  who 
belong  to  other  denominations  and  the  community  at 
large,  than  such  an  arrangement.  It  would  be  in  entire 
accordance  with  what  now  seems  to  be  generally  ad- 
mitted, namely,  that  a  considerable  latitude  of  opinion, 
as  to  the  meaning  of  certain  expressions  in  the  Baptismal 
Service,  is  allowed.  If  it  be  allowed,  why  enforce  on  all 
the  use  of  words  which,  by  their  sound,  seem  to  convey  a 
meaning  which  is  repudiated  by  many?  I  have  long 
known  that  a  painful  difficulty  is  felt  in  the  use  of  these 
passages,  not  by  one  portion  of  our  ministers  and  people, 
l3ut  by  a  number  who  differ  from  them  in  other  points. 
T  believe  that  public  baptism  would  be  more  common  but 
for  the  reluctance  to  use  these  expressions  before  so  many 
who  do  not  understand  or  approve  them.  Many  parents, 
I  believe,  are  prejudiced  against  the  baptism  of  their 
children,  and  put  it  off  on  account  of  these  words,  and 
their  supposed  meaning.  I  believe  nothing  stands  more 
in  the  way  of  converts  from  other  denominations,  and 
especially  such  of  their  ministers  as  are  worth  having, 
than  the  required  use  of  these  words  in  our  ]3aptismal 
Service."     (Ibid,  155.) 

I  had  no  idea  of  writing  at  such  length  when  I  began. 


Tlie  Need  fur  the  Reformed  Episcopal  Church.       83 

But  my  heart  is  full  of  anxiety  for  the  future  of  our 
Church,  and  I  have  written  from  a  full  heart.  Whatever 
reception  the  suggestions  may  meet  with,  liberavi 
ariimam  meam.  May  the  God  of  our  fathers  give  us 
grace  to  act  wisely  in  this  great  crisis  of  our  Church! 
May  He  enable  us  who  are  likeminded  to  be  of  one  mind 
and  heart  in  the  defence  of  His  precious  Gospel,  and 
whatever  of  trial  or  of  suffering  may  be  before  us,  to 
stand  in  an  unbroken  front,  striving  together  for  the 
faith  of  the  Gospel. 

Most  faithfully  your  friend  and  brother, 

(Signed,)  Geo.  D.  Cummins. 

On  the  publication  of  this  article,  Bishop  Cummins 
received  many  letters  of  thanks  from  the  brethren  whose 
troubles  of  conscience  he  had  so  tenderly  dealt  with. 

We  quote  here  from  an  article  published  in  the  Epis- 
copalian^  June  16th,  1869: 

^•Extract  from  a  letter  sent  by  one  who  has  been  for  a 
quarter  of  a  century  a  minister  in  active  service  in  the 
Protestant  Episcopal  Church,  and  a  member  of  no  other: 

"  'The  time  for  reformation  has  arrived.  The  policy 
of  the  predominating  party  is  to  crush  out  the  Evangeli- 
cal party,  to  drive  them  to  the  sects,  to  get  possession 
of  their  churches,  to  crush  their  braver  spirits  singly,  and 
to  annoy  and  harass  as  far  as  practicable  where  they  can- 
not cajole,  and  bring  into  line.  They  are  "as  wise  as  ser- 
pents," though  not  "as  harmless  as  doves."  A  fair  num- 
ber of  clerg3^men  and  laymen  are  ready  to  enter  upon  the 
work  of  reformation.  Others  long  for  it,  but  are  held 
back  by  the  voice  of  authority,  by  the  pressure  of  family 
ties,  and  above  all,  by  the  bread  and  butter  question. 

"  'AVe  simply  want  a  nucleus,  enough  to  plant  at  the 


84         IJialory  of  tke  lieforined  Episcopal  Church. 

centre,  as  the  Gospel  was  originally  propagated.  Our 
Church  has  been  in  some  measure  an  ecclesiastical  Botany 
Bay,  receiving  numbers  of  restless  spirits,  who  have  left 
the  various  communions  for  the  good  of  those  commu- 
lons  and  to  our  liarm.  They  are  unsuited  to  a  progres- 
sive, living,  useful  Church,  forgetting  nothing  and  leav- 
ing nothing;  Great  numbers  in  all  Evangelical  Churches 
are  ready  to  join  us  if  we  reform.  Of  this  I  am  satisfied 
by  extensive  correspondence  and  conference.^ " 

Under  date  of  July  14th,  came  a  letter  from  Eev.  B.  B. 
Leacock,  as  follows: 

220  E.  58th  St.,  New  York,  July  14th,  1869. 

Eight  Rev.  and  Dear  Bishop: — Allow  one  who  is  a 
stranger  to  you  to  congratulate  you  on  your  letter  of  last 
May,  addressed  to  Bishop  Bedell.  I  congratulate  you 
because  yoii  have  had  the  Christian  manliness  to  resist 
the  outrageous  attempt  to  bring  the  episcopal  influence 
of  the  Evangelical  Bishops  to  bear  upon  the  minds  of 
honest  men,  to  compel  them  to  suppress  their  conscien- 
tious convictions 

The  fact  is  impressing  itself  more  and  more  fully  on 
observant  minds  in  the  Evangelical  Party  that  we  are 
not  only  to  have  a  revised  Prayer  Book,  but  a  reformed 
Church.  This  means  a  new  Church.  The  Lord  is  work- 
ing out  the  problem In  my  judgment,  the  new 

Church  is  a  fixed  fact.  The  men  are  deeply  in  earnest 
who  are  working  and  praying  for  this  thing,  and  their 
numbers  are  on  the  increase,  and  when  we  get  our  new 
CHiurch  we  want  its  foujidations  laid  solid  on  the  Word 
of  God,  and  its  doors  opened  wide  enough  to  receive 
within  them  all  who  love  the  Lord  Jesus  Christ.  "We 
hope  to  see  it,  with  God's  blessing,  the  Church  of  this 
land. 


The  Need  for  the  Reformed  Episcopal  Church.       85 

Hopmg,  my  dear  Bishop,  that  in  God's  providence  you 
may  be  led  to  think  as  we  do,  and  to  cast  in  your  lot 
amongst  us,  I  remain, 

Yours  truly, 

(Signed,)  B.  B.  Leacock. 

The  Convention  in  Baltimore,  in  October,  1871,  was 
felt  by  Bishop  Cummins  to  have  given  no  relief  to  those 
in  whose  trials  he  so  deeply  sympathized.  We  here  insert 
a  letter  of  Bishop  Cummins  to  Eev.  B.B.  Leacock,  written 
before  the  Convention,  regarding  revision  of  the  Protes- 
tant Episcopal  Prayer  Book: 

Pewee  Valley,  January  27th,  1871. 

I  do  not  fear,  as  you  seem  to  do,  the  result  of  the  action 
of  the  Committee  of  the  Conference.  .  .  .  Let  us  go  to 
the  Conference  with  our  Prayer  Book  ready,  and  pre- 
pared to  stand  by  it.  I  shall  not  shrink  from  any  humble 
part.  Only  a  few  will  stand  by  us  at  first,  but  if  the  work 
be  of  God,  He  will  grant  it  abundant  success. 

(Signed,)  Geo.  D.  Cummins. 

We  have  already,  in  the  preceding  chapter,  quoted  the 
Declaration  of  the  House  of  Bishops  at  this  Convention, 
on  the  meaning  of  the  word  "regenerate'^  in  the  Bap- 
tismal Service.  Bishop  Mcllvaine,  writing  to  a  friend 
in  England  regarding  this  Convention,  says,  "We  expected 
not  only  a  most  eventful  Convention,  but  a  most  trying 
one;  and  many  looked  for  a  separation.  But  we  had  the 
most  harmonious,  brotherly  and  mutually  kind  Conven- 
tion we  ever  had,  and  the  Church  is  believed  to  be  more 
truly  united  than  ever  before.''  Vain  hope,  with  no 
radical  change  in  the  conditions,  the  same  evils  to  con- 


8()  Ilislory  of  the  Reformed  Episcopal  Church. 

ic'Jid  against,  the  .same  objections  to  be  raised!  The  fol- 
lowing was  written  in  1874: 

"The  disquiet  within  the  Church  had  manifested  itself 
in  various  wa3'S,  notably  in  a  petition  to  the  Convention 
from  one-fifth  of  the  clergy  of  the  Church,  a  large  number 
of  vestries,  and  one  of  the  most  powerful  dioceses, 
respecting  the  Baptismal  Service.  These  petitioners  did 
not  ask  for  any  change  in  the  present  wording  of  the 
Liturgy,  they  merely  begged  for  a  rubric  which  would 
permit  them  to  omit  the  declaration  of  the  regeneration 
of  the  child.  There  seemed  to  be  force  in  their  position. 
A  fact,  if  it  be  a  fact,  is  not  changed  by  its  assertion  or 
the  omission  of  its  assertion.  As  the  Church  exacts  from 
ever}^  clergyman  at  his  ordination  a  promise  not  to  teach 
anything  but  what  he  ^shall  be  persuaded'  is  taught  by 
the  Bible,  it  seems  inconsistent  to  compel  him  to  teach, 
in  a  most  solemn  service,  something  w^hich  he  believes  to 
be  contrary  to  the  inspired  Word." 

On  December  5th,  1871,  a  conference  of  some  thirty- 
five  clergymen  was  held  in  N"ew  York  during  a  visit  of 
Bishop  Cummins  to  that  city.  "At  these  conferences, 
the  project  of  establishing  a  new  Episcopal  Church  was 
fully  discussed,  and  there  w^as  scarcely  a  dissenting  voice 
as  to  the  great  need  of  such  a  Church,  and  the  probability 
of  the  co-operation  of  the  laity  if  the  General  Convention 
denied  them  what  they  asked." 

One  of  the  difficulties  in  the  way  of  such  a  Church 
was  the  requirement  of  having  three  bishops  in  organ- 
izing it,  but  later  the  "Old  Catholics"  of  Europe  "were 
fully  recognized  by  Episcopal  Churches,  although  they  had 
had  but  one  excommunicated  Jansenist  bishop  to  conse- 
crate Dr.  Reinkens,  the  first  bishop  of  their  Church,  on 
the  11th  of  August,  1873."     Therefore,  from  the  point 


The  Need  for  the  Reformed  Episcopal  Church.       87 

of  legality,  the  organization  of  the  Reformed  Episcopal 
Church  under  Bishop  Cummins  was  Avithout  question. 

Eev.  William  T.  Sabine,  in  his  sermon  on  ^'The  Re- 
formed Episcopal  Church  a  Child  of  God's  Providence, 
Set  for  the  Defence  of  His  Truth/'  says: 

^^It  was  in  view  of  all  this,  which  had  been  in  the  past, 
and  with  foresight  of  all  this,  which  in  the  future  was  to 
be,  that,  after  long,  careful  and  honest  study  of  the  whole 
situation,  and  the  resultant  conviction  that  reform  was 
impossible  within  the  Church;  after  patient,  persistent, 
respectful  efforts  by  petition  and  representation  to  the 
highest  governing  bodies  in  the  Church  for  redress  and 
liberty  had  been  spurned  and  refused;  and  after  much 
prayerful  conference  among  brethren,  the  Reformed 
Ej^iscopal  Church  came  into  being,  December,  1873." 


Chapter  V. 
The  Crisis  and  Its  Results. 

"For  more  than  a  third  of  a  century,  the  Evangelical 
Party  have  been  talking  of  doing  something;  .  .  .  this 
is  the  first  attempt  at  decisive  action." 

Tt  was  indeed  action,  born  of  God  through  prayer  and 
tlie  constant  looking  to  Him  for  guidance.  To  one  not 
personally  engaged  in  these  stirring  days  of  1873,  so 
fraught  with  pain  to  him  who,  under  God,  was  the 
founder  of  our  denomination,  and  days  so  closely  in  touch 
witli  tlie  Great  Head  of  the  Church,  through  whom  the 
work  came,  it  is  like  standing  on  sacred  groimd.  We  can 
simply  endeavor  to  give,  as  nearly  as  possible,  a  clear 
portrayal  of  what  others  have  passed  on  to  us,  and  as 
we  look  back  over  our  quarter  century  of  life,  we  may 
thank  God  for  our  heritage,  and  pray  that  our  ship  of 
state  may  be  guided  by  God's  hand,  clasping  the  earthly 
hands  within  His  own,  and  making  His  servants  well 
trained  and  fitted  to  carry  forward  the  work  entrusted  to 
their  care. 

As  we  read  of  the  events  as  they  occurred  during  the 
fall  of  1873,  how  surely  and  clearly  we  see  God's  leading. 
Truly, 

"God  moves  in  a  mysterious  way 
His  wonders  to  perform." 

Can  we  doubt,  as  we  recall  the  history  of  this  time,  the 
need  for  such  a  Church  as  ours,  for  such  a  haven  of  rest 
for  the  storm-tossed  souls  of  those  who  had  so  bravely 
contended  for  the  Truth  as  they  saw  and  believed  it? 


The  Crisis  and  Its  Results.  89 

Can  we  not  reverently  feel  that,  just  as  the  pulsating, 
throbbing  human  life  of  the  world  was  ripe  for  the  com- 
ing of  the  Saviour  of  mankind,  so  also,  "when  the  fulness 
of  the  time  was  come,''  God  prepared  a  Church,  a  home 
of  peace,  for  a  people  who  so  long  had  vainly  sought  an 
abiding  place  where  they  might  "worship  Him  in  spirit 
and  in  truth?'' 

What  was  it  that  animated  the  hearts  of  the  reformers, 
that  sent  to  the  bleak  and  ice-clad  New  England  shores 
the  Pilgrim  Fathers?  Was  it  not  the  same  spirit  that 
filled  the  hearts  of  those  who  came  from  the  Church  they 
loved  for  conscience  sake,  that  they  might  render  to  the 
God  of  their  fathers  the  pure  service  of  the  heart  through 
lips  no  longer  fettered  by  words  that,  in  their  very  utter- 
ance, gave  voice  to  error? 

In  the  pages  that  follow,  we  are  much  .indebted  to 
the  Memoirs  of  Col.  Aycrigg,  a  book  of  great  value  to  our 
C'hurch  in  its  minute  and  accurate  information. 

During  the  first  two  weeks  of  October,  while  in  attend- 
ance at  the  Evangelical  Alliance  meetings,  through  the 
courtesy  of  Eev.  Marshall  B.  Smith,  a  copy  of  the  Prayer 
Book  of  the  Protestant  Episcopal  Church  of  1785,  came 
into  the  possession  of  Bishop  Cummins,  who,  "feeling 
it  so  much  more  Protestant  than  the  Prayer  Book  of 
17S9,  obtained  from  several  laymen  the  promise  to  pay 
for  reprinting  it,  as  a  valuable  document  to  sustain  the 
Low  Churchmen."  This  was  not  done  with  the  idea  of 
its  forming  the  basis  of  worship  in  the  new  Church,  and 
yet  how  wonderfully  God  was  leading  up  to  it,  and  as  we 
trace  the  rapidly  unfolding  events  of  this  time,  we  can 
but  pause  in  reverent  wonder  at  God's  dealing  with  us. 

Perhaps  it  may  be  of  interest  here  to  quote  an  incident 
in  connection  with  these  days,  given  by  Dr.  John  Hall  in 
his  "Memorable  Communion." 


1)0 


llisionj  of  the  Jiefor/ued  Episcopal  Uhwch. 


''One  Sabbat li  ai'ternoon  1  particularly  recall,  because 
of  an  incident  that,  without  any  intention  on  the  part, 
of  any  one,  had  about  it  a  certain  melo-dramatic  charac- 
ter. Persuaded  to  Join  my  family  at  tea  after  the  second 
service  of  the  day,  he  (JMshop  Cummins)  was,  in  reply 
to  questions,  reporting  his  efforts,  cares  and  hopes.  'I 
have  been,'  said  he,  through  every  library  and  book  store 
of  every  sort  I  could  find,  to  get  an  old  report,  and  I  have 
searched  in  vain.'  He  playfully  described  the  out-of- 
the-way  places  in  which  he  had  prosecuted  his  search. 
Asked  what  the  report  was,  he  mentioned  the  Convention 
of  the  Protestant  Episcopal  Church  in  Philadelphia,  in 
1785.  Asking  leave  to  quit  the  table  a  moment,  I  stepped 
up  to  the  study  and  brought  down  the  ^Journal'  in  a  col- 
lected volume  of  pamphlets.  He  started  to  his  feet, 
looked  incredulously  into  the  volume  a  moment,  and  saw 
it  was  what  he  wanted.  'Why.'  said  he,  'the  Lord  sent 
me  here  to-day!  I  never  thought  of  being  here,  and  He 
gives  me  just  what  I  wanted  so  much.  But  may  I  have 
the  loan  of  it?'  'Certainly.'  'But  may  I  print  from  it?' 
'Undoubtedly.'  Then  glancing  at  the  old  binding,  he 
said,  'But  I  fear  it  will  injure  the  volume.'  'Never  mind, 
take  it  out  and  use  it.  I  can  vouch  afterwards  for  the 
genuineness  of  the  reprint,  and  no  one  will  suspect  me 
of  being  a  partizan.'  Tea  had  no  more  interest  for  him. 
As  glad  as  a  boy  who  had  found  a  coveted  prize,  but 
devout  and  emphatic  in  the  declaration  that  the  Lord 
had  sent  him,  he  took  his  departure. 

"It  was  impossible  not  to  be  deeply  interested  in  one 
so  true  to  his  convictions,  so  resolute  in  his  proceedings, 
and  so  strong  in  unselfish  and  far-reaching  hope.  One 
cannot  but  rejoice  in  living  organizations  embodying  his 
conceptions,  and  spreading  that  truth  which  to  him  was 


The  Crisis  and  Its  Results.  91 

dearer  than  position,  comforts,  associations  or  even  life 
itself." 

On  October  8tli,  1873,  Bishop  Cummins  addressed  the 
Evangelical  Alliance  in  New  York,  which,  was  then  con- 
vening, on  the  theme  of  "Roman  and  Reformed  Doc- 
trines on  the  Subject  of  Justification  Contrasted/^ 

This  address,  true  to  the  spirit  of  the  Gospel,  fine  in  its 
exposition,  tender  in  its  warning,  stirring  in  its  appeal 
for  the  support  of  Evangelical  truth,  was  but  an  indi- 
cation of  the  days  so  soon  to  follow,  when  this  servant  of 
God  was  called  upon  to  suffer  persecution  for  this  prin- 
ciple of  truth  to  which  he  held. 

On  the  Sunday  following,  October  12th,  the  ever 
memorable  Union  Communion  Service  was  held  in  the 
Fifth  Avenue  Presbyterian  Church,  the  late  Dr.  John 
Hall,  Pastor.  Two  visiting  members  of  the  Church  of 
England,  Rev.  Dr.  R.  Payne  Smith,  Dean  of  Canterbury, 
and  Rev.  Canon  Freemantle,  of  London,  also  participated 
in  a  like  service  in  other  churches  during  the  sessions 
of  the  Alliance.  Dr.  Hall,  in  his  tract,  "A  Memorable 
Communion,"  refers  to  this  service  as  follows: 

"'All  unconscious  of  the  result  in  leading  up  to  the 
formation  of  a  Free  Episcopal  Church  in  America,  I 
arranged  with  Bishop  Cummins  to  give  the  cup,  and 
make  such  address  as  he  thought  proper.  ...  No  one 
could  have  guessed,  from  the  reverent  manner  and  fer- 
vent and  fitting  words  of  the  Bishop,  that  he  was  doing 
anything  unusual.  He  was  as  a  Christian  minister 
among  Christians,  commending  his  Master  to  a  body  of 
disciples.  In  the  one  simple  service  voices  from  Scot- 
land, from  Ireland,  from  Germany,  blended  with 
America.  The  tones,  the  truths,  the  sympathies  ex- 
pressed and  evoked,  were  Vlistinct  as  the  billows,  yet  ono 


92  History  of  the  Reformed  Episcopal  Church. 

as  the  sea/  ...  It  was  a  communion  of  saints  as  sucli^ 
and  many  lingered  to  say  how  much  of  heaven  had  been 
reaHzed  on  earth  in  that  service." 

On  October  6th,  the  New  York  Trilmne  published 
letters  to  the  Dean  of  Canterbury  and  to  Bishop  Potter 
of  New  York,  condemning  the  action  of  tlie  Dean  in 
having  participated  in  a  service  of  like  character.  These 
letters  were  written  by  liev.  Dr.  Tozer,  an  English 
clergyman,  late  Missionary  Bishop  to  Zanzibar.  To  these 
articles,  Bishop  Cummins  replied  on  October  13th, 
through  the  same  channel. 

To  THE  Editor  of  the  Tribune: — 

Sir: — In  common  with  a  vast  number  of  Christian 
people,  and  especially  of  Episcopalians,  I  have  been  ex- 
ceedingly pained  to  read,  in  your  columns  this  morning, 
a  communication  from  the  "late  Missionary  Bishop  of 
Zanzibar,'^  to  Bishop  Horatio  Potter,  of  this  city,  severely 
censuring  the  Dean  of  Canterbury  for  his  participation  in 
a  union  communion  service  at  the  Eev.  Dr.  Adams's 
Church,  on  the  afternoon  of  October  5th.  The  eminent 
and  profound  scholar,  the  Dean  of  Canterbury,  is  able  to 
defend  himself  against  this  attack. 

But  I,  too,  am  a  Bishop  of  the  Protestant  Episcopal 
Church,  and  one  of  three  Bishops  of  the  same  Church 
who  have  participated  in  the  work  of  this  Sixth  General 
Conference  of  the  Evangelical  Alliance.  On  last  Simday 
afternoon,  October  12th,  I  sat  at  the  table  of  the  Lord 
in  the  church  of  the  Eev.  Dr.  John  Plall,  and  partook 
of  the  Lord's  Supper  with  him  and  the  Eev.  Dr.  Arnot, 
of  l^xlinburgh,  and  administered  the  cup  to  the  elders  of 
Dr.  Hairs  church.  I  deny  most  emphatically  that  the 
Dean  of  Canterburv^  or  mvself  have  violated  "the  eccle- 


The  Crids  and  Its  Results.  93 

siastical  order"  of  the  Church  of  England,  or  of  the  Prot- 
estant Episcopal  Church  in  this  country,  or  have  been 
guilty  of  an  act  of  "open  hostility  to  the  discipline'^  of 
said  Churches.  There  is  nothing  in  the  "ecclesiastical 
order"  or  "discipline'^  of  the  Church  of  England  or  of 
the  Protestant  Episcopal  Church  in  this  country,  for- 
bidding such  an  act  of  intercommunion  among  Christian 
people  who  are  one  in  faith  and  love,  one  in  Christ  their 
great  Head.  The  Church  of  England  does  not  deny  the 
validity  of  the  orders  of  ministers  of  the  non-Episcopal 
Churches.  Some  of  her  greatest  and  noblest  divines 
and  scholars  have  gladly  recognized  their  validity.  For 
many  years  after  the  beginning  of  the  Reformation, 
Presbyterian  divines  were  received  in  England  and  ad- 
mitted to  parishes  without  reordination,  as  Peter  Martyr 
and  Martin  Bucer,  who  held  seats  as  professors  of  the- 
ology in  the  universities  of  Oxford  and  Cambridge. 

I  cannot  believe  that,  as  Bishop  Tozer  states,  "the 
larger  part  of  the  so-called  Evangelical  section  of  the 
(Episcopal)  Church  in  New  York  share  his  feeling."  As 
far  as  I  know  them,  the  liberal  Episcopalians  of  New 
York  rejoice  in  the  action  of  the  Dean  of  Canterbury, 
and  thank  God  for  it.  When  the  Episcopal  Church  of 
England  and  the  United  States  has  been  able  to  clear 
herself  (which  may  God  in  His  infinite  mercy  soon  grant 
it!)  of  the  deadly  evil  of  Ritualism,  whose  last  develop- 
ment is  the  revival  of  the  Confessional,  then,  and  not  till 
then,  may  she  become  a  "haven  of  rest"  to  many  souls 
who  would  rejoice  to  see  her  the  common  centre  and  bond 
of  organic  unity  to  all  Protestant  Christendom. 

(Signed,)  George  David  Cummins, 

Assistant  Bishop  of  Kentucky. 

New  Yoi%  Octoher  13th,  1873. 


94  Historij  of  llie  liefornied  Fpiscopal  Church. 

We  quote  also  a  letter  of  Bishop  Charles  Edward 
Cheney,  written  at  this  time: 

CiiKiST  Church  Eectory, 
Chicago,  October  17th,  1873. 

]\1y  Dear  Bishop  Cummins: — My  heart  is  too  full 
of  gratitude  to  God  for  the  noble  position  which  I  am 
sure  He  has  led  you  to  take,  to  refrain  from  just  writing 
one  word  upon  the  subject  to  you.  I  do  not  believe  that 
you  can  maintain  the  right  and  privilege  of  an  Episcopal 
clergyman  of  any  grade  to  take  part  with  those  of  other 
Christian  Churches  in  the  celebration  of  the  Lord's  Sup- 
per, without  incurring  great  obloquy  and  possibly  perse- 
cution. That  He  whose  blood-bought  children  are 
equally  dear  to  His  heart,  wherever  they  may  be  found, 
may  bless  and  strengthen  you  to  stand  firm,  is  my  earnest 
prayer.  May  it  not  be  that  this  may  pave  the  way  to  the 
organization  of  a  free  Episcopal  Church? 

God  bless  and  keep  you,  dear  Bishop,  under  His  own 
Divine  care. 

Most  affectionately  yours, 

(Signed,)  Chas.  Edward  Cheney. 

Also  three  other  letters  belonging  to  this  period. 

(Written  to  the  Eev.  Dr.  Perkins,  Rector  of  St.  Taul's 
Church,  Louisville,  the  day  after  sending  his  resignation 
to  Bishop  Smith.) 

New  York,  November  11th,  1873. 

l\rY   Dear   Brother   and    Friend: —  ...  I   have 

passed  through  an  awful  struggle,  known  only  to  Him 

wlio  knows  the  heart.     I  stand  almost  alone.     I  have 

asked  no  one  to  follow  me.     If  any  one  does,  the  Lord 


The  Crisis  and  Its  Results.  95 

alone  iiiiist  move  them.  I  have  no  promise  of  human 
help,  and  go  forth  with  not  a  week's  provision  ahead  for 
my  family's  support.  Still,  I  am  not  cast  down. 
''Though  I  am  sometime  afraid/'  yet  I  put  my  trust  in 
God.  I  do  hope  for  a  better  communion  than  ours,  but 
it  may  be  only  a  hope.  The  Lord  alone  order  and  over- 
rule all.  I  only  ask  you  to  judge  me  kindly  and  lovingly, 
by  the  memory  of  our  past  friendship,  and  above  all,  pray 
for  me  fervently. 

Ever  affectionately, 
(Signed,)  Geo.  D.  Cummins. 

16  Somerset  St.,  Boston,  Nov.  20th,  1873. 

Dear  Sir: — God  bless  you.  As  an  Episcopalian,  I 
cannot  (although  a  stranger)  refrain  from  a  word  of  love 
and  sympathy.  The  dear  Lord  keep  you  and  guide  you 
by  His  Spirit,  is  my  prayer.  I  trust  it  may  be  His  will 
to  lead  you  to  be  a  bearer  of  truth  as  it  is  in  Jesus  to  mul- 
titudes of  souls.  We  need  a  pure  service,  a  pure  Prayer 
Book,  and  if  the  Lord  leads  you  to  honor  Him  in  the 
use  of  a  pure  service,  I  know  there  will  be  many  to  hold 
up  your  hands  and  souls  will  be  won  to  Christ.  .  .  . 
Again  wishing  you  God's  richest  blessings,  I  am. 
Yours  in  Jesus'  love, 

(Signed,)  Charles  Cullis. 

8  Merchtston  Avenue, 
Edinburgh,  2d  December,  1873. 
Dear  Bishop  Cummins: — A  copy  of  your  letter  of 
resignation  reached  me  yesterday  evening;  and  I  take  the 
earliest  opportunity  of  writing  to  express  my  deep  sym- 
pathy with  you  in  your  effort  to  serve  the  Lord  and  do 
right  in  a  very  difficult  position.  .  .  .     While  I  sym- 


V(j  IJ islunj  of  ike  Refunncd  Episcupal  Church. 

pathize  with  you,  I  am  much  disappointed  at  the  result. 
The  intercommunion  in  Dr.  HalFs  church  was  an  im- 
mense enjoyment  to  me.  The  act  sent  a  thrill  of  joy 
through  my  heart,  for  I  took  it  to  be  a  symptom  of  en- 
largement and  liberality  in  the  Church  that  is  Episcopally 
governed  in  the  United  States.  I  felt  that  community 
stretching  out  its  arms  in  your  person  to  embrace  the 
brethren  in  the  common  faith;  but,  alas,  the  result  shows 
that  it  was  the  act  of  an  individual,  and  not  of  the  com- 
munity. 

Your  retirement,  taken  in  connection  with  its  grounds, 
constitutes  to  my  mind  the  strongest  evidence  I  have  yet 
seen  that  Ritualism  is  the  paramount  power  in  the 
Church  known  as  the  Anglican;  for  if  its  strength  on 
the  soil  of  America  is  sufficient  to  eject  you,  what  may 
it  not  accomplish  with  its  antiquity  and  its  prestige  in 
tlie  more  conservative  and  autocratic  society  of  Eng- 
land? I  especially  lament  that  even  in  the  United  States, 
where  all  the  surroundings  tend  to  foster  freedom  and 
liberality,  the  prelatic  Church  is  not  able  to  endure  that 
measure  of  communion  with  brethren  in  the  Lord  which 
your  act  implied. 

Although  I  have  once  in  my  life  passed  through  a 
"disruption,"  I  do  not  think  lightly  of  any  such  rending. 
Like  yourself,  we  dreaded  it,  and  shunned  it  to  the 
utmost.  It  was  only  in  the  last  extremity  that  we  con- 
sented to  take  the  step;  that  is,  when,  according  to  our 
light,  to  have  shunned  it  longer  would  have  been  to  obey 
men  rather  than  God.  .  .  . 

I  am,  in  Christian  and  brotherly  affection,  yours, 

(Signed,)  William  Arnot. 


The  Crisis  and  Its  lies  alts.  97 

London,  December  1st,  1873. 

My  Dear  De.  Cummins: — 1  have  to-day  received  your 
printed  letter,  and  though  very  deeply  engaged,  must  take 
a  moment  for  the  expression  of  my  deepest  sympathy 
with  you  in  your  new  attitude  and  relationships.  Wherein 
you  have  suffered  for  the  Master,  your  reward  is  sure. 
You  know  this,  yet  it  does  us  good  under  trial  to  hear 
our  own  deepest  convictions  reiterated  by  a  friendly 
voice.  I  congratulate  you  on  your  firmness  and  self- 
denial:  there  is  a  great  work  before  you,  marked  by 
specialties  which  cannot  but  excite  very  profound  and 
devout  interest  throughout  a  wide  circle.  May  the  Holy 
One  give  you  strength,  boldness  and  emphasis,  that  your 
testimony  may  tell  upon  sectarianism  with  irresistible 
destructiveness.  Your  letter  (which  I  am  republishing 
in  my  paper  this  week)  is  admirable  in  temper.  There 
is  no  flutter  of  mere  petulance  or  excitement  about  it; 
it  is  calm,  and  modest,  and  therefore  strong.  Many  of 
us  will  watch  your  movements  with  keen  interest.  They 
will  not  be  without  effect  in  this  country — a  country  so 
little,  yet  so  great!  You  and  Mrs.  Cummins  must  visit 
us,  and  tell  your  tale  to  British  ears;  a  warm  welcome 
awaits  you  at  many  an  English  fireside. 

With  most  respectful  regards  to  yourself  and  Mrs. 
Cummins,  I  am, 

Ever  cordially  yours, 

(Signed,)  Joseph  Parker. 

New  York,  Nov.  24th,  1873. 
My  Dear  Bishop: — Your  circular  letter  of  invitation 
to  a  meeting  cf  those  likeminded  with  yourself  on  De- 
cember 3d,  is  before  me.     I  welcome  its  summons.     T 
have  long  since  given  up  all  hope  of  reform  in  the  Prot- 


98  History  of  the  Bef armed  Episcopal  Church. 

estant  Episcopal  Church.  I  have  been  waiting  the  Lord's 
time  when  He  will  bid  us  go  forth  from  its  Eg^^ptian 
bondage.  Believing  that  the  time  has  now  come,  I  take 
my  place  with  you  and  those  who  desire  a  thoroughly 
Scriptural  Episcopal  Church.  Please  let  my  name  appear 
on  the  "original  document  for  publication.''  God  will- 
ing. I  shall  be  with  you  on  the  appointed  day.  The  Lord 
reigneth. 

Yours  truly, 
(Signed,)  B.  B.  Leacock. 

Then  followed  a  most  bitter  controversy  on  the  action 
of  Bishop  Cummins — articles  in  the  public  prints,  per- 
sonal attacks,  abusive  in  tone  and  language,  to  all  of  which 
he  preserved  a  dignified  silence,  though  with  the  tender- 
ness of  such  a  great  heart  as  his,  who  had  so  few  days 
before  declared  that  "United  to  Christ  by  a  saving  faith, 
I  am  one  with  every  other  believer,"  we  can  well  imagine 
the  pain  it  inflicted. 

Tn  the  compilation  of  this  book,  the  writer  has  gone 
through  many  papers  and  articles  on  these  early  days,  and 
while  we  would  lay  the  loving  mantle  of  charity  over  all 
the  bitter  and  abusive  articles  written  and  spoken  re- 
garding our  Church,  be  it  said  to  her  credit,  that  there 
was  no  retaliation  on  the  part  of  her  founders,  but  the 
bitterness  was  borne  in  silence,  as  those  who  rejoiced  in 
being  "counter!  worthy  to  suffer  shame  for  His  name." 

While  some  may  attribute  the  first  conception  of  our 
Church  to  the  events  of  this  time,  we  can  trace  it  back 
to  a  period  long  before  1873.  From  the  days  of  the  Act 
of  Conformity  in  England  and  before,  the  seed  had  })een 
germinating,  gaining  strength  as  the  years  rolled  on, 
and  coming  to  its  fruitage  in  the  events  connected  with 
the  meetings  of  the  Evangelical  Alliance. 


The  Crisis  and  Its  Results.  91) 

In  Col.  Aycrigg's  Memoirs  and  Additions,  published 
in  1883,  occurs  a  statement  which  might  be  misunder- 
stood by  the  reader.     "Rev.  Dr.  Leacock,  in  the  Episcopal 
Ilecorder  of  March  5th,  1879,  gives  the  date  of  the  origin 
of  the  Eefonned  Episcopal  Church  as  really  being  Octo- 
ber 30th,  1873,  a  date  previous   to    the    resignation    of 
Bishop  Cummins  from  the  Protestant  Episcopal  Church 
on  November  10th,  attributing  it  to  a  meeting  held  on 
the  former  date  at  the  residence  of  Mr.  John  A.  Bake, 
11  East  Fifty-seventh  Street,  New  York.     Col.  Aycrigg 
endeavors    to    show   that    such    an    action,  or  even  the 
thought  of  it  publicly  expressed,  would  have  been  (as 
Bishop  Cummins   himself    called    it)  "plotting   in    the 
Cliurch."     While  this  is  practically  a  trifling  matter,  yet 
for  the  clear  understanding  of  the  history  itself,  we  quote 
here  a  letter  from  Mrs.  Cummins,  under  date  of  Novem- 
ber 27th,  1899,  on  this  point:  "The  meeting  at  Mr.  Dake's 
on  October  30th  was  only  a  conference.     Bishop  Cummins 
did  not  wish  to  act  hastily,  and  as  many  of  his  friends 
had,  a  year  or  two  before,  expressed  very  strongly  their 
disapprobation  of  the  growth  of  Ritualism,  and  had  even 
urged  him  to  come  out  and  form  another  purely  Epis- 
copal, but  Evangelical  Church,  naturally  he  turned  to 
them  for  counsel  and  sympathy  when  circumstances  had 
made  it  imperative  on  him  to  resign  his  position  in  the 
Protestant  Episcopal  Church.     Bishop  Cummins  decided 
the  momentous  question  alone  with  God;  afterwards  he 
sought  counsel  from  his  friends,  so  trusted  and  true." 

We  see,  therefore,  that  notwithstanding  a  possible 
confusion  of  dates,  the  actual  plan  of  the  new  Church  was 
not  discussed  until  after  the  letter  of  resignation,  on 
November  10th. 

From  the  same  letter  of  Mrs.  Cummins  we  quote  again: 


100       History  of  the  Reformed  Episcopal  Church. 

"It  is  entirely  correct  that  November  9th  Bishop  Cum- 
mins decided  to  leave  the  Protestant  Episcopal  Churcli; 
.  .  .  the  mighty  question  was  decided  November  9th, 
when  my  husband  spent  much  time  in  prayer,  even 
through  the  night.  On  the  10th,  his  letter  to  Bishop 
Smith  was  written." 

To  the  Rt.  Rev.  Benj.  Bosiuorth  Smith,  D.  I)., 
Bishop  of  the  P.  E.  Church  in  the  Diocese  of  Kentucky. 
Right  Eeverend  and  Dear  Bishop: — Under  a 
solemn  sense  of  duty,  and  in  the  fear  of  God,  I  have  to 
tell  you  that  I  am  about  to  retire  from  the  work  in 
which  I  have  been  engaged  for  the  last  seven  years  in  the 
Diocese  of  Kentucky,  and  thus  to  sever  the  relations 
which  have  existed  so  happily  and  harmoniously  between 
us  during  that  time.  It  is  due  to  you,  and  to  my  many 
dear  friends  in  the  Diocese  of  Kentucky  and  elsewhere, 
that  I  should  state  clearly  the  causes  which  have  led  me 
to  this  determination. 

1.  First,  then,  you  will  know  how  heavy  has  been  the 
trial  of  having  to  exercise  my  oflfice  in  certain  churches 
in  the  Diocese  of  Kentucky  where  the  services  are  con- 
ducted so  as  to  symbolize  and  to  teach  the  people  doc- 
trines subversive  of  the  "truth  as  it  is  in  Jesus,"  and  as 
it  was  maintained  and  defended  by  the  Eeformers  of  the 
sixteenth  century.  On  each  occasion  that  I  have  been 
called  upon  to  officiate  in  those  churches,  I  have  been 
most  painfully  impressed  by  the  conviction  that  I  was 
sanctioning  and  endorsing,  by  my  presence  and  official 
acts,  the  dangerous  errors  symbolized  by  the  services 
customary  in  ritualistic  churches.  I  can  no  longer,  by 
my  participation  in  such  services,  be  "a  partaker  of  other 
men's  sins,"  and  must  clear  my  own  soul  of  all  com- 
plicity in  such  errors. 


The  Crisis  and  Its  BesuUs.  101 

2.  I  have  lost  all  hope  that  this  system  of  error,  now 
prevailing  so  extensively  in  the  Church  of  England  and 
in  the  Protestant  Episcopal  Church  in  this  country,  can 
be  or  will  be  ei'adicated  by  any  action  of  the  authorities 
of  the  Church,  legislative  or  executive.  The  only  true 
remedy,  in  my  judgment,  is  the  judicious,  yet  thorough, 
revision  of  the  Prayer  Book,  eliminating  from  it  all  that 
gives  countenance,  directly  or  indirectly,  to  the  whole 
system  of  Sacerdotalism  and  Ritualism,  a  revision  after 
the  model  of  that  recommended  by  the  commission  ap- 
pointed in  England  under  royal  authority  in  1689,  and 
whose  work  was  endorsed  by  the  great  names  of  Burnet, 
Patrick,  Tillotson  and  Stillinglieet,  and  others  of  the 
Church  of  England— a  blessed  work,  which  failed,  alas! 
to  receive  the  approval  of  Convocation,  but  was  taken 
up  afterwards  by  the  fathers  of  the  Protestant  Episcopal 
Church  in  the  United  States,  and  embodied  in  the  Prayer 
Book  of  1785,  which  they  set  forth  and  recommended  for 
use  in  this  country.  I  propose  to  return  to  that  Prayer 
Book,  sanctioned  by  William  White,  and  to  tread  in  the 
steps  of  that  saintly  man,  as  he  acted  from  1785  to  1789. 

3.  One  other  reason  for  my  present  action  remains  to 
be  given.  On  the  last  day  of  the  late  Conference  of  the 
Evangelical  Alliance,  I  participated  in  the  celebration  of 
the  Lord's  Supper,  by  invitation,  in  the  Rev.  Dr.  John 
HalFs  church  in  the  city  of  New  York,  and  united  with 
Dr.  Hall,  Dr.  William  Arnot  of  Edinburgh,  and  Prof. 
Donner,  of  Berlin,  in  that  precious  feast.  It  was  a  prac- 
tical manifestation  of  the  real  unity  of  "the  blessed  com- 
pany of  all  faithful  people,"  whom  God  "hath  knit  to- 
gether in  one  communion  and  fellowship  in  the  m^^stical 
body  of  His  Son,  Jesus  Christ."  The  results  of  that 
participation  have  been  such  as  to  prove  to  my  mind  that 


102       History  of  the  Reformed  Episcopal  Church. 

such  a  step  cannot  be  taken  by  one  occupying  the  position 
I  now  hold,  without  sadly  disturbing  the  peace  and  har- 
mony of  "this  Church/'  and  without  impairing  my  influ- 
ence for  good  over  a  large  portion  of  the  same  Church, 
very  many  of  whom  are  within  our  own  Diocese. 

As  I.  cannot  surrender  the  right  and  privilege  thus  to 
meet  my  fellow-Christians  of  other  Churches  around  the 
table  of  our  dear  Lord,  1  must  take  my  place  where  I  can 
do  so  without  alienating  those  of  my  own  household  of 
faith.  I,  therefore,  leave  the  communion  in  which  I  have 
labored  in  the  sacred  ministry  for  over  twent3^-eight 
years,  and  transfer  my  work  and  office  to  another  sphere 
of  labor.  I  have  an  earnest  hope  and  confidence  that  a 
basis  for  the  union  of  all  Evangelical  Christendom  can 
be  found  in  a  communion  which  shall  retain  or  restore 
a  primitive  Episcopacy  and  a  pure.  Scriptural  Ijiturgy, 
with  a  fidebty  to  the  doctrine  of  justification  by  faith 
only — articulus  stantis  vel  cadentis  Ecclesiae — a  position 
toward  which  the  Old  Catholics  in  Europe  are  rapidly 
tending,  and  which  has  already  taken  a  definite  form  in 
the  "Church  of  Jesus"  in  Mexico.  To  this  blessed  work 
I  devote  the  remaining  years  of  life,  content,  if  I  can  only 
see  the  dawn  of  that  blessed  day  of  the  Lord. 

I  am,  dear  Bishop, 

Faithfully  yours  in  Christ, 

(Signed,)  Geo.  David  Cummins. 

To  this  letter.  Bishop  Smith  sent  a  kind  note  of 
earnest  expostulation. 

On  the  afternoon  of  N'ovember  12th,  1873,  Bishop 
Cummins  met,  without  premeditation  or  appointment, 
Rev.  Mason  Gallagher,  Dr.  Marshall  B.  Smith,  and  Col. 
Aycrigg. 


The  Crisis  and  Its  Results.  103 

"The  conversation  soon  turned  upon  the  resignation  of 
the  Bishop,  which  all  approved.  Then  on  the  Romeward 
tendencies  of  the  Protestant  Episcopal  Church,  and  on 
this  point  the  conversation  must  have  occupied  several 
hours.  This  conversation  resulted  in  action.  .  .  .  Provi- 
dence brought  us  there  for  that  purpose,  I  believe.'^ 

During  these  few  days  of  conference  with  kindred 
spirits,  the  full  agreement  as  to  the  need  for  the  new 
Church,  or,  rather,  the  re-estahlishment  of  the  old,  was 
made.  "This  compact  was  not  to  establish  any  new 
principles'^  promulgated  by  "Bishop  Cummins,  or  any 
other  individual,  but  simply  to  carry  into  action  the 
principles  for  which  they  all  had  contended  when  in  the 
Protestant  Episcopal  Church,  against  the  dogma  of  the 
apostolic  succession,  and  against  Sacerdotalism  as  defined 
by  the  unanimous  vote  of  the  Evangelicals  collected  from 
all  parts  of  the  United  States  at  the  Chicago  Conference 
in  1869." 

On  the  morning  of  November  13th,  the  call  to  organize 
the  Reformed  Episcopal  Church  was  written  and  signed, 
in  conference  with  the  above  mentioned  gentlemen,  and 
the  note  appended  to  it  was  written  on  the  15th,  when 
both  were  published  and  sent  out.  We  give  the  call 
herewith: 

New  York,  November  15th,  1873. 
Dear  Brother: — The  following  circular  letter  has 
been  prepared  in  consultation  with  a  few  friends,  like- 
minded  with  myself,  who  are  now,  or  have  been,  ministers 
and  laymen  in  the  Protestant  Episcopal  Church.  It  is 
sent  to  you  for  your  earnest  consideration.  If  approved 
by  you,  please  sign  your  name  to  it,  and  thus  give  your 


10  J:       Uidory  of  the  Reformed  Episcopal  Church. 

consent  to  tlie  transfer  of  your  name  to  the  original  docu- 
ment for  publication  and  more  general  circulation. 
Your  brother  in  the  Lord, 

(Signed,)  Geo.  David  Cummins. 

Address  me  at  No.  11  East  Fifty-seventh  Street,  New 
York,  and  telegraph  your  reply  if  agreeable  to  you. 

New  Y'oek,  November  13th,  1873. 

Dear  Brother: — The  Lord  has  put  into  the  hearts  of 
some  of  His  sen^ants  who  are,  or  have  been,  in  the  Prot- 
estant Elpiscopal  Church,  the  purpose  of  restoring  the  old 
paths  of  their  fathers,  and  of  returning  to  the  use  of  the 
Prayer  Book  of  1785,  set  forth  by  the  General  Conven- 
tion of  that  year,  under  the  special  guidance  of  the  ven- 
erable William  White,  D.  D.,  afterwards  the  first  Bishop 
of  the  same  Church  in  this  country. 

The  chief  features  of  that  Prayer  Book,  as  distin- 
guished from  the  one  now  in  use,  are  the  following: 

1.  The  word  "Priest"  does  not  appear  in  the  Book,  and 
there  is  no  countenance  whatever  to  the  errors  of  Sacer- 
dotalism. 

2.  The  Baptismal  Oflices,  the  Confirmation  Office,  the 
Catechism  and  the  Order  for  the  Administration  of  the 
Lord's  Supper,  contain  no  sanction  of  the  errors  of  Bap- 
tismal Kegeneration,  the  Eeal  Presence  of  the  Body  and 
Blood  of  Christ  in  the  elements  of  the  Communion,  and 
of  a  Sacrifice  ofi*ered  by  a  Priest  in  that  sacred  feast. 

These  are  the  main  features  that  render  the  Prayer 
Book  of  1785  a  thoroughly  Scriptural  Liturgy,  such  as 
all  Evangelical  Christians  who  desire  Liturgical  worship 
can  use  with  a  good  conscience. 

On  Tuesday,  the  second  day  of  December,  1873,  a 
meeting   will    be   held    in    Association  Hall,  corner  of 


The  CrUis  and  lis  llesuUs.  105 

Twenty-third  Street  and  Fourth  Avenue,  in  the  City  of 
New  York,  at  ten  o'clock  A.  M.,  to  organize  an  Episcopal 
Church  on  the  hasis  of  the  Prayer  Book  of  1785:  a  basis 
broad  enough  to  embrace  all  who  hold  "the  faith  once 
delivered  to  the  saints/'  as  that  faith  is  maintained  by 
the  Reformed  Churches  of  Christendom;  with,  no  exclu- 
sive and  unchurching  dogmas  toward  Christian  brethren 
who  differ  from  them  in  their  views  of  polity  and  Church 
order. 

This  meeting  you  are  cordially  and  affectionately  in- 
vited to  attend.  The  purpose  of  the  meeting  is  to 
organize,  and  not  to  discuss  the  expediency  of  organizing. 
A  verbatim  reprint  of  the  Prayer  Book  of  1785  is  in  press 
and  will  be  issued  during  the  month  of  December. 

May  the  Lord  guide  you  and  us  by  His  Holy  Spirit. 

(Signed,)  Geo.  David  Cummins. 

This  was  first  publicly  made  known  in  the  Church  and 
State,  and  afterward,  on  the  27th,  in  the  New  York 
Tribune. 

On  November  22 d,  Bishop  Cummins  received  the  fol- 
lowing letter  from  Bishop  Smith  of  Kentucky: 

HoBOKEN,  N.  J.,  November  22d,  1873. 
Et.  Rev.  Geo.  D.  Cummins,  D.  D.,  late  Assist.  Bishop 
of  Kentucky: — Upon  the  evidence  of  a  printed  copy  of 
your  letter  to  me,  dated  November  lOtb,  1873,  in  the 
hands  of  the  Rev.  Dr.  Perkins,  a  member  of  the  Standing 
Committee  of  Kentucky,  at  a  meeting  of  said  Committee, 
duly  convened  in  the  vestry  room  of  Christ  Church, 
Louisville,  on  the  18th  day  of  November,  1873,  in 
accordance  with  the  provisions  of  Canon  VIII,  Title  IT, 
of  the  Digest,  did  certify  to  me  that  the  Rt.  Rev.  George 


106       History  of  the  Reformed  Episcopal  Church. 

Dav^id  Cummins,  D.  1).,  for  some  time  Assistant  JJisliop 
of  Kentucky,  has  abandoned  the  communion  of  the  Prot- 
estant Episcopal  Church.  In  accordance  with  the  second 
paragraph  of  the  same  Canon,  it  becomes  my  painful 
duty  to  give  you  oflicial  notice  that,  unless  you  shall 
within  six  months,  make  declaration  that  the  fact  alleged 
in  said  certificate  is  false,  you  will  be  deposed  from  the 
ministry  of  this  Church. 

(Signed,)  B.  B.  Smith, 

Bishop  of  Kentucky  and  Presiding  Bishop. 

The  Canon  referred  to  reads  as  follows: 
"Canon  YIII,  Title  II.  If  any  Bishop,  without  availing 
himself  of  the  provisions  of  Paragraph  16,  of  Canon 
XIII,  of  Title  I,  abandon  the  communion  of  tliis  Church, 
either  by  open  renunciation  of  the  doctrine,  discipline  and 
worship  of  this  Church,  or  by  a  fonnal  admission  into 
any  religious  body  not  in  communion  with  the  same,  it 
shall  be  the  duty  of  the  Standing  Committee  of  the 
Diocese  to  make  certificate  of  the  fact  to  the  senior 
Bishop,  which  certificate  shall  be  recorded,  and  shall  be 
taken  and  deemed  as  equivalent  to  a  renunciation  of  the 
ministry  by  the  Bishop  himself.  T^otice  shall  then  be 
given  to  said  Bishop  receiving  the  certificate,  that  unless 
he  shall,  within  six  months,  make  declaration  that  the 
facts  alleged  in  said  certificate  are  false,  he  will  be  de- 
posed from  the  ministry  of  this  Church.  And  if  such 
declaration  be  not  made  within  six  months  as  aforesaid, 
it  shall  be  the  duty  of  the  senior  Bishop,  with  the  consent 
of  the  majority  of  the  House  of  Bishops,  to  depose  from 
the  ministry  the  Bishop  so  certified  aa  abandoning,  and 
to  pronounce  and  record  in  the  presence  of  two  or  more 
Bishops,  that  he  lias  been  so  deposed:  Provided,  neverthe- 


The  Crisis  and  Its  Results.  107 

less,  that  if  the  Bishop  so  certified  as  abandoning,  shall 
transmit  to  the  senior  Bishop  a  retraction  of  the  acts  or 
declarations  constituting  his  offence,  the  Bishop  may,  at 
his  discretion,  abstain  from  an}^  further  proceedings."' 

"Bishop  Cummins  was  deposed  according  to  the  Canon 
above  recited  on  June  34th,  1874,  as  reported  in  the 
Philadelphia  Bulletin  of  July  8th,  viz.: 

"  'Whereas,  The  Standing  Committee  of  the  Diocese 
of  Kentucky,  duly  convened  in  the  vestry  room  of  Christ 
Church,  Louisville,  on  the  18th  day  of  November,  in  the 
year  of  our  Lord  1873,  did  certify  to  me,  Et.  Eev.  Ben- 
jamin B.  Smith,  D.  D.,  LL.D.,  Bishop  of  Kentucky,  and 
Senior  Bishop  of  the  Protestant  Episcopal  Church  in 
the  United  States,  the  fact  that  Eight  Eeverend  Geo. 
David  Cummins,  D.  D.,  for  some  time  Assistant  Bishop 
of  the  said  Diocese  of  Kentucky,  had  abandoned  the 
communion  of  said  Church,  which  certificate  is  in  the 
words  following:  "The  Standing  Committee  of  the 
Diocese  of  Kentucky,  duly  convened  in  accordance  with 
Canon  VIII,  Title  II,  do  hereby  certify  to  the  Senior 
Bishop  above  named,  that  Eight  Eeverend  George  David 
Cummins,  D.  D.,  for  some  time  Assistant  Bishop  of  the 
Sciid  Diocese  of  Kentucky,  has  abandoned  the  communion 
of  said  Church,  of  which  due  record  was  made." 

"  'And  whereas.  Upon  receiving  said  notice,  I  gave 
notice  on  the  22d  day  of  November,  to  the  above  named 
Eight  Eev.  George  David  Cummins,  that  unless  he  shall, 
within  six  months,  make  declaration  that  the  facts  alleged 
in  said  certificate  are  false,  he  will  be  deposed  from  the 
ministry  of  this  Church. 

"  'And  whereas,  No  such  declaration  has  been  made 
within  said  time,  neither  has  the  Eight  Eev.  George  David 
Cummins,  D.  D.,  transmitted  to  me  any  retraction  of  the 
acts  or  declarations  constituting  his  offence: 


108       lihlorij  of  the  L'eformcd  J^piscopal  Church. 

^'  'Be  it  therefore  known,  that,  on  this  24th  day  of 
June,  in  the  3^ear  of  our  Lord  1874,  in  the  vestry  room  of 
St.  Peter's  Church,  New  York  City,  I,  Benjamin  Bos- 
worth  Smith,  above  named,  and  Senior  Bishop  of  the 
Protestant  Episcopal  Church  in  the  United  States,  with 
consent  of  a  majority  of  the  members  of  the  House  of 
Bishops,  as  hereinbefore  enumerated,  viz.:  (here  follow 
the  names  of  thirty-five  Bishops,  with  the  names  of  their 
dioceses),  and  in  terms  of  the  Canon  in  such  cases  made 
and  provided,  do  pronounce  the  said  George  David  Cum- 
mins, D.  D.,  deposed,  to  all  intents  and  purposes,  from 
the  ministry  of  this  Church,  and  from  all  the  rights, 
privileges,  powers  and  dignities  pertaining  to  the  office 
of  Bishop  of  the  same.  In  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost,  Amen. 

"  'B.  B.  Smith, 
"  'Bishop  of  the  Diocese  of  Kentuchy,  and  Senior  Bishop 

of  the  Protestant  Episcopal  Church  in  the  United 

States. 

"  'Done  in  the  presence  of  Alfred  Lee,  Bishop  of  Dela- 
ware; William  Bacon  Stevens,  Bishop  of  the  Diocese  of 
Pennsylvania;  M.  A.  DeWolfe  Howe,  Bishop  of  Central 

Pennsylvania.' 

i" 

''These  documents,  compared  with  the  Canon  as 
recited,  show  that  the  deposition  was  in  strict  accordance 
with  the  Canon.  The  whole  has  been  given  at  length 
to  compare  with  the  'Null  and  Void'  proclamation." 
(Given  later  on.) 

On  November  3d,  1874,  the  Protestant  Episcopal 
Church  so  altered  this  Canon  as  to  allow  of  immediate 
inhibition. 


The  Crisis  and  Its  Results.  109 

On  November  29th,  1873,  a  hurriedly  called  meeting 
of  the  Bishops  of  six  dioceses  was  held  in  Grace  Church, 
New  York,  regarding  the  deposition  of  Bishop  Cummins, 
which,  according  to  the  Canon  above  quoted,  could  not 
legally  take  place  for  six  months^,  too  late,  as  the  Bishops 
thus  convened  must  have  seen,  to  prevent  the  organiza- 
tion of  a  new  Church,  and  therefore  that  no  action  of 
theirs  could  avail,  as  it  would  not  be  legal.  We  give  a 
clipping  from  the  New  York  Tribune  regarding  this 
meeting: 

"A  meeting  of  the  Protestant  Episcopal  Bishops  of  six 
neighboring  dioceses  was  called  by  Bishop  Smith  of 
Kentucky,  the  Presiding  Bishop,  to  consider  the  with- 
drawal of  Bishop  Cummins  of  Kentucky,  from  the  com- 
munion of  the  Church.  This  meeting  was  held  in  the 
vestry  room  of  Grace  Church,  New  York,  Saturday,  P.  M. 
(November  29th).  Among  those  summoned  to  attend 
were  Bishop  Potter,  of  New  York;  Bishop  Little  John,  of 
Long  Island;  Bishop  Odenheimer,  of  New  Jersey,  and 
Bishop  Stevens  of  Pennsylvania.  Bishop  Potter  was 
unable  to  attend,  on  account  of  engrossing  duties.  These 
prelates  had  met  before  informally,  and  discussed  the 
matter.  The  proceedings  of  Saturday's  session  are  kept 
from  the  public,  but  those  best  competent  to  judge,  de- 
clare that  no  definite  action  for  the  deposition  of  Bishop 
Cummins  was,  or  could  have  been,  taken,  as  the  Canon 
law  prescribes  a  form  of  procedure,  under  which  the 
deposition  cannot  be  consummated  under  six  months. 
This  form  is  as  follows  (then  follows  the  substance  of  the 
Canon  already  quoted).  It  seems  probable  that  the 
Bishops  merely  agreed  that  Bishop  Cummins  should  be 
given  notice  that  his  deposition  would  be  carried  out  in 
six     months.     The    first    step,    the    certifying   by    the 


110       Hidory  of  the  Reformed  Episcopal  Church. 

Diocesan  Committee  to  the  Presiding  Bishop  of  the  with- 
drawal of  Bishop  Cummins  from  the  commimion  of  the 
Church,  has  ah-eady  been  taken.  Some  Bishops  declai'e 
that  the  period  allowed  is  simply  a  liberal  provision 
against  hasty  and  ill-advised  action,  giving  a  chance  to 
retract  a  step  cnce  taken,  and  only  for  the  benefit  of  such 
as  might  come  back  on  mature  consideration;  but  that, 
in  the  case  of  Bishop  Cummins,  the  secession  was  so 
flagrant  and  emphatic,  that  it  is  impossible  for  him  to  go 
back,  and  that  he  should  be  deposed  straightway.  They 
aflfirm  that  the  Presiding  Bishop,  with  those  whom  he 
has  summoned,  should  immediately  declare  Bishop  Cum- 
mins deposed,  looking  to  the  General  Convention,  which 
is  to  meet  a  year  hence,  to  justify  their  going  outside  of 
the  Canon.  Those  who  advise  such  a  proceeding  assert 
that  there  is  no  question  the  step  would  be  justified  by 
the  House  of  Bishops,  and  that  the  C^non  should  contain 

some  provision  for  an  extreme  case  of  this  kind 

Memoirs,  VIIT,  2,  5.     X,  1-14.^' 

Many  had  expostulated  with  Bishop  Cummins  and  had 
urged  him  to  reconsider  his  action  and  to  return  to  the 
fold  he  had  left,  and  bitter  indeed  was  the  storm  through 
which  he  passed,  but  his  decision  once  having  been  made 
in  prayer  and  alone  with  God,  he  moved  on  stedfastly 
and  in  reliance  on  the  Lord,  in  the  path  so  evidently 
marked  out. 

At  this  date,  when  efforts  were  being  made  to  stop  or 
hinder  the  organization  of  a  new  Church,  Bishop  Cum- 
mins was  heard  to  say,  "We  have  laid  down  our*  course, 
and  shall  not  swerve  from  it  one  inch  for  anything  that 
man  can  do  against  us."  Such  was  the  spirit  of  the 
founder  of  our  denomination. 

On  Monday,  December  1st,  1878,    Bishop    Cummins 


The  Crisis  and  Its  Results.  Ill 

received  tlie  following  telegram  from  St.  Louis:  "Charges 
against  you  forwarded  from  here  to-day."  On  this  day 
also,  the  following  proclamation  was  issued  by  Bishop  B. 
B.  Smith,  which  we  quote  from  the  New  York  Post: 

''Dee.  1st.  Null  and  Void  Proclamation. — Notice  has 
been  received  from  the  Secre'taiy  of  the  Standing  Com- 
mittee of  the  Diocese  of  Kentucky,  that  a  presentment 
for  the  trial  of  George  David  Cummins,  D.  D.,  has  been 
prepared  for  offences  three  and  five  of  Section  1,  Canon 
TX,  Title  II,  namely,  first,  for  violation  of  the  Consti- 
tution and  Canon  of  the  General  Convention;  second,  for 
breach  of  his  ordination  vow.  Be  it  known,  therefore, 
that  any  Episcopal  act  of  his,  pending  these  proceedings, 
will  be  null  and  void,  and  it  is  hoped  that  respect  for  law 
and  order,  on  the  part  of  all  members  of  this  Church,  will 
restrain  them  from  giving  any  countenance  whatever  to 
the  movement  in  which  Dr.  Cummins  is  engaged. 

"(Signed,)  B.  B.  Smith,  Bishop  of  Kentucky. 

Presiding  Bishop. 

"Hohohen,  Bee.  1st,  1873.'' 

From  a  legal  point  of  view,  this  proclamation  was 
entirely  without  power,  as  Bishop  Cummins  was  alread}^ 
by  his  own  act,  separated  from  the  Protestant  Episcopal 
Church,  and  by  that  act  he  was  no  longer  under  its  laws. 

There  also  appeared  in  the  Times  of  December  1st  the 
following  card,  previously  printed  in  Philadelphia,  and 
signed  by  nineteen  clergymen  of  that  city: 

To  THE  Editor  New  Yoek  Times: — The  enclosed 
card  came  to  me  to-day  from  Philadelphia,  with  a  line 
from  one  of  its  signers,  requesting  its  insertion  in  one 
or  more  of  the  daily  papers  in  New  York,  in  order  that 


112       llisionj  of  the  liefonncd  J^Jpiscopal  Church. 

the  clergy  and  laity  of  our  Church  in  this  city,  and  espe- 
cially any  sympathizing  with  the  movement  of  Bishop 
Cummins,  might  imderstand  clearly  and  authoritatively 
the  extent  of  the  Bishop's  following  in  Philadelphia. 

The  list  will  be  at  once  recognized  as  embracing  the 
leading  Low  Church  rectors  in  that  city,  radical  as  well 
as  conservative.  The  note  says,  "The  list  could  be  en- 
larged if  there  were  time."  What  roots  this  new  Church 
will  strike  in  this  the  strongest  Low  Church  city  in  the 
country,  the  circular  will  show  to  the  most  enthusiastic 
revolutionist. 

(Signed,)  R.  Heber  Newton, 

Rector  of  the  Anthon  Memorial  Church. 

A  CARD. 

The  undersigned,  having  heard  with  profound  sorrow 
of  the  movement  now  making  by  Bishop  Cummins,  for 
the  organization  of  a  new  "Church  on  the  basis  of  the 
Prayer  Book  of  1785,"  desire  to  say  that  they  have  no 
sympathy  with  this  measure,  and  that  it  does  not  repre- 
sent the  views  and  feelings  of  Evangelical  men. 

Wm.  Suddards,  Benj.  Watson,  James  Pratt,  Richard 
N.  Thomas,  Daniel  S.  Miller,  Thos.  A.  Jagger, 
Wilbur  F.  Paddock,  John  B.  Faulkner,  Robert 
A.  Edwards,  Richard  Newton,  C.  Geo.  Currie, 
Wm.  H.  Monroe,  Snyder  B.  Simes,  Chas.  L. 
Fischer,  Chas.  D.  Cooper,  William  Newton, 
J.  Houston  Eccleston,  John  A.  Childs,  W.  W. 
Spear,  with  their  respective  charges. 

As  we  now  turn  our  attention  to  the  organization  of 
the  Reformed  Episcopal  Church  itself,  on  December  2(1, 


The  Crisis  and  Its  Ilesults.  113 

perhaps  it  will  be  of  interest  to  add  here  a  few,  out  of  the 
many,  press  comments  upon  the  events  of  this  chapter. 

The  Wisconsin  State  Journal,  December  17th:  "It  is 
a  movement  in  the  right  direction  towards  placing  the 
Episcopal  Church  on  its  original  basis,  it  having  been 
perverted  to  Eomanistic  practices  and  beliefs/' 

The  Methodist  Recorder:  "It  seems  to  have  been  a 
conscientious  and  honorable  step  in  the  direction  of  re- 
form. .  .  .  ]^o  new  tenets  are  attempted.  It  is  a 
restoration  rather  than  a  reformation." 

Church  Standard,  January  29th,  1874:  "We  have  ex- 
pressed, from  the  first,  our  unqualified  disapprobation 
of  the  establishment  of  the  Reformed  Episcopal  Church. 
.  .  .  According  to  what  we  have  called  Church  princi- 
ples, nothing  is  more  certain  than  that  the  Apostolic 
Succession  exists,  where  one  who  has  been  duly  conse- 
crated a  Bishop,  consecrates  another  to  that  office. 
The  position  of  the  Old  Catholics  is  now  largely  occupy- 
ing our  attention  and  exciting  our  interest.     Some  of  our 
Bishops  of  most  advanced  Churchmanship  have  recog- 
nized them  as  a  Catholic  Church  with  Apostolic  Ordere. 
...  It  may  not  be  desirable  to  inquire  too  particularly 
into  facts  relating  to  the  Succession  in  the  Church  of 
England,  and  consequently  in  our  own  Church  in  this 
country.  .  .  .     Our  correspondents  do  say  that  embar- 
rassing results  would  flow  from  the  idea  that  a  Bishop, 
under  some  unworthy  motive,  may  extend  the  Succession 
to  all  sorts  of  religious  bodies,  and  thus  give  rise  to  end- 
less ecclesiastical  irregularity.     But  those  who  hold  the 
sacramental  character  of  the  Orders,  are  compelled  to 
accept  this  peril.     They  are  placed  in  a  dilemma  from 
which  it  is  impossible  to  escape.  .  .     We    cannot    but 
regard  the  establishment  of  a  rival  Episcopal  Church  as 


114       History  of  the  Reformed  Episcopal  Church. 

an  unmixed  evil.  Our  earnest  desire  is  that  every  reason, 
whether  satisfactory  or  otherwise,  for  the  existence  of 
such  a  body,  should  be  taken  away,  and  that  every  facil- 
ity should  be  provided  for  a  return  to  the  Church.  .  .  . 
The  plain  fact  is,  and  it  is  an  infatuation  to  ignore  it, 
that  a  great  difhculty  in  the  way  of  separation  of  a  large 
number  from  the  Protestant  Episcopal  Church  has  been 
removed  bv  the  establishment  of  the  Eeformed  Episcopal 
Church.''  ' 

Comment  of  a  Presbyterian  clergyman:  "The  Declara- 
tion of  Principles  set  forth  by  this  Eeformed  Church 
condemns  and  rejects  many  erroneous  doctrines  of  the  old 
Church.  Its  doctrinal  basis  is  such  as  to  commend  it 
to  all  Christians.  P^very  Christian  ought  to  extend  his 
hand  to  them  and  bid  them  God-speed." 

One  of  the  leading  New  York  papers,  December  21st, 
1873:  "Whatever  the  merits  or  demerits  of  the  new  move- 
ment of  which  Bishop  Cummins  and  Bishop  Cheney  are 
now  the  recognized  leaders,  it  affords  unmistakable  evi- 
dence that  our  Christianity  has  in  it  the  genuine  elements 
of  vitality,  and  that  we  have  men  in  the  midst  of  us  who 
are  as  able  and  as  willing  as  in  the  darkest  days  of  the 
past  to  make  for  conscience'  sake  needed  effort  and  needed 
sacrifice.  In  the  Episcopal  Church,  Cummins  and 
Cheney  were  men  of  recognized  influence.  Tbat  to  that 
Church  both  were  sincerely  attached  we  have  no  reason 
to  doubt,  but  every  reason  to  believe.  To  sever  them- 
selves from  that  Church  as  they  have  done,  and  to  attempt 
to  build  up  a  new  Church,  required  not  a  little  of  the 
spirit  of  tlie  martyrs  of  olden  times;  and,  in  so  far  as  they 
have  stood  up  for  principle,  fought  for  conscience,  re- 
vealed daring,  and  made  sacrifices,  they  have  a  right  to 
be  spoken  of  with  the  highest  respect,  and  tljey  have 


The  Crisis  and  Its  Results.  115 

a  claim  on  the  public  sympathy  and  support.  .  .  .  Find- 
ing it  impossible  to  check  the  growing  evil,  they  claimed 
their  rights  as  men  and  as  ministers  of  the.  Gospel,  and 
retired  from  an  association  with  which  they  were  no 
longer  in  sympathy.  The  new  Church  is  fairly  launched: 
it  has  many  friends  and  well-wishers." 

cupping  from  a  religious  paper:  ^'We  were  present  on 
Tuesday  of  last  week,  when  the  'Eeformed  Episcopal 
Church^  was  organized,  and  there  were  some  noteworthy 
signs  to  be  observed,  of  which  we  will  say  a  word.  It 
was  a  serious  business  that  the  Bishop  and  they  that  were 
with  him  were  engaged  in.  They  looked  to  God  for 
direction.  There  was  no  self-sutliciency  nor  human 
ambition  apparent.  The  whole  proceeding  Avas  that  of 
humble,  prayerful,  conscientious  men,  w^ho  were  not 
seeking  their  own  advancement  nor  the  applause  of  men, 
but  the  honor  of  God  only." 

Neiv  York  Tribune,  December  12th,  1873  (a  presbyter 
of  the  Protestant  Episcopal  Church):  ".  .  .  It  has  been 
reserved  to  our  day  to  witness  the  spectacle  of  a  Protes- 
tant Episcopal  Bishop  voluntarily  resigning  for  con- 
science' sake  the  position,  honors  and  emoluments  attach- 
ing to  the  prelatic  rank,  to  aid  in  restoring  to  the 
Churches  of  Christ  a  primitive  Episcopate  and  a  scrip- 
tural liturgy,  purified  from  erroneous  rites  and  phrases. 
Bishop  Cummins  is  the  first  Protestant  Episcopal  Bishop 
since  the  days  of  Edward  VI,  who  has  renounced  ^the 
yoke  of  bondage'  which  has  so  long  fettered  the  Episco- 
pate, to  become  partaker  of  ^the  full  liberty  of  the 
Gospel.' " 

A  Methodist  Episcopal  paper  of  Neiu  York:  "With  his 
strong  convictions  of  this  subject,  there  was  but  one 
course  open  to  Bishop  Cummins,  either  to  fight  out  the 


IIG       Hidonj  of  the  Reformed  Episcopal  Church. 

battle  of  true  Christianity  in  the  Protestant  Episcopal 
Church,  or  to  quit  it  altogether.  ...  He  may  have 
good  reason  for  thinking  that  within  the  Church  the 
battle  is  hopeless." 

"Here  stand  we.     We  cannot  do  otherwise.     God  be 
our  helper." 


Chapter  VI. 
The  Formation  of  the  Reformed  Episcopal  Church. 

"If  this  counsel  or  this  work  be  of  men,  it  will  come 
to  nanght;  but  if  it  be  of  God,  ye  cannot  overthrow  it/' 

The  step  so  long  advocated  by  many  had  been  taken, 
and  a  new  Church  was  founded  in  faith  and  prayer,  or, 
rather,  the  old  Church  of  our  fathers  had  been  "re- 
.-tored/' 

During  the  few  weeks  preceding  the  second  of  Decem- 
ber, 1873,  earnest  hearts  labored  and  prayed  over  this 
'^child  of  God's  providence,"  so  soon  to  enter  upon  its 
mission  in  the  world.  It  was  no  light  task;  a  position 
which  these  servants  of  the  Lord  felt  to  be  no  sinecure, 
a  fact  that  the  few  profoundly  realized.  The  task  of 
starting  a  Church  of  any  other  denomination  would  have 
been  an  easy  cne  in  comparison,  because  its  denomina- 
tional stronghold  would  have  been  behind  it,  its  sur- 
rounding atmosphere  a  genial  one,  its  laws  and  form  of 
worship  ready  to  its  hand.  Here  was  a  Church,  as  yet 
without  denomination,  without  a  Prayer  Book,  without 
laws  for  its  government.  It  was  to  be  an  Episcopal 
Church,  it  was  to  have  its  Liturgy,  and  yet  preserve 
Evangelical  truth.  The  task  was  to  mold  a  Church  for 
the  future,  not  only  for  the  moment;  to  adopt  from  the 
mother  Church  all  her  glorious  and  historic  past,  refined 
and  purified  by  a  Eeformation  of  the  nineteenth  century. 

The  Declaration  of  Principles,  aiTanged  in  these  brief 
weeks,  goes  to  show  how  God  was  an  ever  "present  help" 
in  these  counsels  of  prayer. 


lis       Illslurij  of  the  llefuniied  Episcoiml  Church. 

When  the  world  was  youuger  than  it  is  now^  it  still 
groaned  under  its  burden  of  oppression,  and  God's  pity- 
ing angel  bending  low,  caught  the  old  cry  of  centuries 
of  l)urdened  souls — ''Lord,  how  long?'^ — and  from 
l]gyptian  bondage  He  freed  a  people,  leading  them 
through  wilderness  wanderings  to  a  promised  land,  call- 
ing them  His  "peculiar  people,"  and  giving  them  a 
leader  and  a  reformer  who  esteemed  "the  reproach  of 
Christ  greater  riches  than  the  treasures  in  Egypt." 

The  whole  history  of  the  world  is  a  record  of  sin,  re- 
pentance and  reformation.  The  Christ  tasted  "death  for 
every  man,"  not  simply  to  set  them  a  perfect  example, 
but  to  make  an  offering  for  sin,  giving  the  world  the 
costliest  sacrifice  of  God's  heaven — the  offering  of  Him- 
self. 

Think  of  the  long  line  of  those  whose  lives  even  were 
offered  up  through  flame  and  sword,  that  a  reformation 
might  be  effected  in  their  beloved  land.  Mayhap  the 
same  spirit  of  zeal  touched  the  hearts,  animated  the 
minds,  and  filled  the  souls  of  the  earthly  leaders  of  the 
Reformed  Episcopal  Church  and  the  few  who  rallied 
about  them.  Certainly  the  pure  love  of  the  Truth  alone 
could  have  made  them  willing  to  face  the  contumely  and 
coldness,  aye,  even  scorn,  with  which  they  were  met. 
They  felt  they  were  building,  not  for  the  present,  but 
the  future.  As  Bishop  Cheney  has  said,  "The  pencil  of 
God  has  marked  the  path  for  us.  We  cannot,  we  dare 
not  build  on  any  other  line." 

Bishop  Cummins,  in  his  sermon  before  the  Third 
Council  in  1875,  describes  the  feeling  which  animated 
the  early  workers  of  our  communion,  and  which  should  be 
the  very  keynote  of  all  onr  labor  in  the  Church  we  love. 
**You  are  to  answer  the  question  which  all  Christendom 


Formation  of  the  Church.  119 

asks  of  you:  'Who  coninianded  you  to  build  this  house 
and  to  make  up  these  walls?'  Let  your  work  be  the 
answer;  the  gold,  silver  and  precious  stones  inwrought 
into  a  building  which  shall  stand  the  test  of  the  day  of  the 
Lord."' 

This  was  the  spirit  in  which  many  gathered  in  the 
Young  Men's  Christian  Association  Hall,  Corner  Twenty- 
third  Street  and  Fourth  Avenue,  New  York,  at  ten  A.  M., 
Tuesday,  December  2d,  1873.  On  the  evening  of  Fri- 
day, November  28th,  1873,  in  the  Chapel  of  Holy  Trinity, 
New  York  Citv,  a  meeting  of  those  interested  had  been 
held,  and  that  meeting  adjourned  to  Monday  evening, 
December  1st,  preparatory  for  the  gathering  of  December 
2d.  On  that  day,  after  a  meeting  for  prayer.  Bishop 
Cummins  said:  "Christian  brethren,  by  the  goodness  of 
God,  and  under  the  protection  of  the  just  and  equal  laws 
of  this  Eepublic,  and  in  the  exercise  of  the  invaluable 
'liberty  wherewith  Christ  hath  made  us  free,'  you  are 
assembled  here  to-day  in  response  to  the  circular-letter 
which  I  will  now  read."  He  then  read  the  letter  which 
w^e  have  previously  quoted.  As  he  completed  the  read- 
ing, Bishop  Cummins  nominated  Col.  Benjamin  Aycrigg, 
of  New  Jersey,  Temporary  President,  and  Mr.  William 
S.  Doughty  nominated  Herbert  B.  Turner,  of  New  Jer- 
sey, Temporary  Secretary.  These  gentlemen  were  then 
elected. 

Bishop  Cummins  thereupon  read  a  proposed  Declara- 
tion of  Principles,  and  moved  that  it  be  referred  to  a 
committee  of  five,  which  the  Chair  appointed  as  follows: 
Bishop  Cummins,  Eev.  Marshall  B.  Smith,  Dr.  G.  xV. 
Sabine  of  New  York,  Charles  D,  Kellogg,  Albert  Crane 
of  Illinois. 

After  about  twenty  minutes,  the  committee  reported, 
through  Bishop  Cummins,  the  following  resolution: 


J  ;;u       llidonj  uf  the  Reformed  Episcopal  Church. 

^'Besolved,  That  we  whose  names  are  appended  to  the 
call  for  this  meeting,  as  presented  by  Bishop  Cummins, 
do  here  and  now,  in  humble  reliance  upon  Almighty  God, 
organize  ourselves  into  a  Church,  to  be  known  by  the 
style  and  title  of  The  Eeformed  Episcopal  Church,'  in 
conformity  with  the  following  Declaration  of  Principles, 
and  with  the  Rt.  Rev.  George  David  Cummins,  D.  D., 
as  our  Presiding  Bishop." 

Then  followed  the  Declaration  of  Principles,  which  we 
give  in  full  in  the  following  chapter. 

This  report  was  unanimously  adopted. 

The  President  then  said:  "By  the  unanimous  votes  of 
ministers  and  laymen  present,  I  now  declare  that,  on  the 
second  day  of  December,  in  the  year  of  our  Lord,  one 
thousand,  eight  hundred  and  seventy-three,  we  have  or- 
ganized ourselves  into  a  Church,  to  be  known  by  the  style 
and  title  of  the  Reformed  Episcopal  Church,  conformable 
with  the  Declaration  of  Principles  adopted  this  day,  and 
with  the  Rt.  Rev.  George  David  Cummins,  D.  D.,  as  our 
Presiding  Bishop."  The  President  then  retired  and  the 
Bishop  took  the  chair  as  presiding  officer.  After  prayer, 
Bishop  Cummins  delivered  his  Council  address,  which 
is  given  in  full  in  the  proceedings  of  the  First  Council — 
an  address  of  historic  interest,  yet  pervaded  throughout 
with  the  deep  spirit  of  consecration,  of  reverent  depend- 
ence upon  the  God  of  the  new  as  well  as  of  the  old 
Church,  and  setting  forth  in  clear,  unequivocal  terms 
the  Evangelical  basis  upon  which  the  Reformed  Episcopal 
Church  was  to  stand.  At  its  conclusion,  the  Gloria  in 
Excelsis  was  sung,  followed  by  prayer  by  Rev.  B.  B. 
Leacock. 

Mr.  Herbert  B.  Turner  was  then  elected  to  the  office 
of  Secretary 


.Formation  of  the  Church.  121 

The  following  resolutions,  voted  on  separately  and 
carried  unanimously,  were  offered  by  Mr.  Albert  Crane, 
of  Illinois: 

''Resolved,  That  there  shall  be  a  General  Council  of 
the  Eeformed  Episcopal  Church,  which  shall  be  the  repre- 
sentative of  this  entire  Church,  to  be  incorporated  under 
that  name,  and  under  that  name  to  hold  and  dispose  of 
temporalities. 

'' Resolved,  That  in  future  the  General  Council  shall 
be  held  annually  on  the  second  Wednesday  in  May. 

^'Resolved,  That  we  now  elect  by  ballot  four  ministers 
and  five  lajanen  as  a  Standing  Committee;  and  three 
laymen  as  a  Committee  on  Finance;  and  one  layman  as 
Treasurer,^^ 

The  Standing  Committee  elected  was  as  follows — Eev. 
M.  B.  Smith,  New  Jersey;  Eev.  Chas.  Edw.  Cheney, 
D.  T).^  Illinois:  Eev.  B.  B.  Leacock,  New  York;  Eev, 
Mason  Gallagher^  New  Jersey;  Hon.  George  M.  Tibbets, 
New  York;  Mr.  Alexander  G.  Tyng,  Illinois;  Mr.  C.  D. 
Kellogg,  New  Jersey;  Gustavus  A.  Sabine,  M.  D.,  New 
York;  Gurdon  S.  Hubbard,  Illinois. 

Committee  on  Finance — Col.  Benjamin  Aycrigg,  New 
Jersey;  Mr.  James  McCarter,  New  York;  Mr.  Albert 
Crane,  Illinois. 

Treasurer — James  L.  Morgan. 

Eev.  Dr.  Cheney  then  offered  the  following  resolution: 

^'Resolved,  That  the  Presiding  Bishop,  with  such  other 
Bishops  as  may  be  ordained  or  received  prior  to  the  next 
annual  Council,  together  with  the  Standing  Committee 
and  Secretary,  and  Committee  on  Finance,  and  the 
Treasurer,  shall  together  form  a  temporary  Executive 
Committee,  with  power  to  frame  a  Constitution  and  a 
system  of  laws  for  the  government  of  this  Church,  and 


1:^2       Ilislunj  of  the  lie  formed  Episcopal  CJiurck. 

to  consider  all  pro23osed  alterations  in  the  Prayer  13ouk 
of  1785,  and  to  make  such  other  arrangements  as  to  them 
may  seem  advisable,  to  be  reported  to  the  next  General 
Council,  to  be  by  that  Council  confirmed  or  altered;  and 
that  in  the  meantime  the  Presiding  Bishop,  with  the 
written  advice  and  consent  of  three-fourths  of  the  Execu- 
tive Committee,  shall  have  power  to  act  and  to  authorize 
action  under  said  Constitution  and  laws  and  altered 
Prayer  Book,  and  other  arrangements  until  the  same  shall 
be  altered  by  a  majority  vote  of  both  orders  at  a  subse- 
quent General  Council:  Provided,  that  such  alteration 
shall  have  no  retroactive  effect/^ 

These  resolutions  were  seconded  and  adopted. 

Then  followed  some  remarks  from  liev.  A.  M.  Wylie, 
of  Nyack,  N.  Y.,  a  Presbyterian  clergyman,  formerly  of 
the  Protestant  Episcopal  Church. 

The  following  resolutions,  offered  by  Rev.  Mason  Gal- 
lagher, were  then  carried: 

"Eesolved,  That  the  Presiding  Bishop,  with  the  Stand- 
ing Committee,  be  authorized  to  prepare  forms  for  the 
Ordination  of  Ministers,  and  any  other  offices  required 
before  the  next  General  Council.'' 

Kev.  B.  B.  Leacock  moved  the  adoption  of  the  follow- 
ing Provisional  Eules — a  motion  seconded  and  carried. 

"1.  Ministers  in  good  standing  in  other  Churches  shall 
be  received  into  this  Church  on  letters  of  dismission, 
without  reordination;  they  sustaining  a  satisfactory  ex- 
amination on  such  points  as  may  hereafter  be  determined, 
and  subscribing  to  the  Doctrine,  Discipline  and  Worship 
of  this  Church. 

"2.  All  Ordinations  of  Bishops  and  other  Ministers  in 
this  Church  shall  be  performed  by  one  or  more  Bishops, 
Svith  the  lavinc:  on  of  the  hands  of  the  Presbvtorv.' 


Formation  of  the  Church.  123 

"3.  Comnumicants  in  good  standing  in  other  Evangeli- 
cal Churches  shall  be  received,  on  presentation  of  a  letter 
of  dismissal,  or  other  satisfactory  evidence." 

At  12.30  o'clock,  after  prayer  and  the  doxology  and 
benediction,  the  Council  adjourned  until  three  o'clock. 

The  afternoon  session  was  opened  by  Bishop  Cummins 
with  the  reading  of  1  Peter  ii;  the  hymn,  ^'Nearer,  my 
God,  to  Thee,"  and  prayer. 

The  minutes  were  read  and  approved,  and  then  Bishop 
Cummins  requested  the  views  of  the  Council  as  to  the 
advisability  of  electing  one  or  more  Bishops.  After  va- 
rious expressions  of  opinion.  Rev.  Marshall  B.  Smith 
moved  that  the  Council  elect  a  Missionary  Bishop  for  the 
Northwest. 

Before  proceeding  to  this  important  step,  the  Council 
engaged  in  silent  prayer,  followed  by  prayer  by  Rev.  Mr. 
Smith,  and  the  singing  of  the  hymn,  "Come,  Holy  Spirit, 
heavenly  Dove!" 

The  resolution  of  Rev.  Marshall  B.  Smith  was  unani- 
mousely  adopted  and  the  vote  was  as  follows:  Clergy, 
whole  number  counted,  8;  necessary  to  choice,  5.  Rev. 
Charles  Kdw.  Cheney,  D.  D.,  7;  Rev.  Marshall  B.  Smith, 

The  vote  of  the  laity  was  nineteen,  all  in  favor  of  con- 
firming the  nomination.  The  Presiding  Bishop  then 
declared  the  election,  but  Dr.  Cheney  asked  time  to  con- 
sider the  matter. 

After  a  few  more  items  of  business,  the  Coimcil  closed 
with  prayer  by  Rev.  B.  B.  Leacock,  and  the  benediction 
by  Bishop  Cummins. 

Those  present  and  joining  in  the  organization  were: 
Bishop  George  David  Cumndns,  D.  D.,  Rev.  Charles 
Edw.  Cheney,  D.  D.,  T?ev.  Marshall  B.  Smith,  Rev.  Mason 


124       Hi>ilory  of  the  Reformed  Episcopal  Church. 

Gallagher,  Eev.  B.  B.  Lcacock,  D.  D.,  Rev.  W.  V.  Felt- 
well. 

The  permanent  lay  nieinbers  and  signers  of  the  original 
call  were:  Col.  Benjamin  Aycrigg,  Ph.D.,  Theodore 
Bourne^  Albert  Crane,  James  L.  Dawes,  Wm.  S.  Doughty, 
John  H.  Floyd,  Jr.,  George  A.  Gardner,  AV.  H.  Gilder, 
Thos.  J.  Hamilton,  Charles  D.  Kellogg,  James  L.  Morgan, 
Samuel  Mulliken,  Frederick  A.  Pell,  G.  A.  Sabine,  M.  D., 
Jeremiah  H.  Taylor,  George  M.  Tibbitts,  Herbert  B. 
Turner,  Rev.  C.  H.  Tucker,.Rev.  R.  H.  Bourne,  John  A. 
Dake,  Robert  Neilly,  M.  D.,  and  D.  A.  Woodworth 
(Aycrigg^'s  Memoirs,  pages  9,  14  and  290). 

Thus  closed  the  eventful  day  of  the  First  General 
Council  of  the  Reformed  Episcopal  Church.  The  frail 
bark  was  fairly  launched  amid  the  waves  of  opposition, 
the  rocks  of  prejudice  and  the  vicissitudes  of  human 
leadership,  yet  directing  its  helm  was  the  "One  mighty 
to  save,'^  the  One  who  could  say  to  the  waves,  "Peace,  be 
still,"  and  in  His  hands  the  newly  formed  Church,  was 
reverently  left. 

"One  in  heart,  in  spirit  and  in  faith  with  our  fathers, 
who  at  the  very  beginning  of  the  existence  of  this  nation 
sought  to  mold  and  fashion  the  ecclesiastical  polity  which 
they  had  inherited  from  the  Reformed  Church  of  Eng- 
land, by  a  judicious  and  thorough  revision  of  the  Book 
of  Common  Prayer,  we  return  to  their  position  and  claim 
to  be  the  old  and  true  Protestant  Episcopalians  of  the 
days  immediately  succeeding  the  American  Revolution, 
and  through  these,  our  ancestors,  we  claim  an  unbroken 
historical  connection  through  the  Church  of  England, 
with  the  Church  of  Christ,  from  the  earliest  Christian 


Chapter  VII. 
The  Declaration  of  Principles. 

I.  The  Eelormed  Episcopal  Church,  holding  "the 
faith  once  delivered  unto  the  saints/^  declares  its  beUef 
in  the  Holy  Scriptures  of  the  Old  and  New  Testaments 
as  the  Word  of  God,  and  the  sole  Eule  of  Faith  and  Prac- 
tice; in  the  Creed  "commonly  called  the  Apostles'  Creed;" 
in  the  Divine  institution  of  the  sacraments  of  Baptism 
and  the  Lord's  Supper;  and  in  the  doctrines  of  grace 
substantially  as  they  are  set  forth  in  the  Thirty-nine 
Articles  of  Eeligion. 

II.  This  Church  recognizes  and  adheres  to  Episco- 
pacy, not  as  of  Divine  right,  but  as  a  very  ancient  and 
desirable  form  of  church  polity. 

III.  This  Church,  retaining  a  Liturgy  which  shall 
not  be  imperative  or  repressive  of  freedom  in  prayer, 
accepts  the  Book  of  Common  Prayer  as  it  was  revised, 
proposed  and  recommended  for  use  by  the  General 
Convention  of  the  Protestant  Episcopal  Church,  A.  D. 
1785,  reserving  full  liberty  to  alter,  abridge,  enlarge,  and 
amend  the  same,  as  may  seem  most  conducive  to  the 
edification  of  the  people,  "provided  that  the  substance 
of  the  faith  be  kept  entire." 

IV.  This  Church  condemns  and  rejects  the  following 
erroneous  and  strange  doctrines,  as  contrary  to  God's 
Word: 

First.  That  the  Church  of  Christ  exists  only  in  one 
order  or  form  of  ecclesiastical  polity. 


]".'<)       History  of  the  Reformed  Episcopal  Church. 
t 

Second.  That  Christian  ministers  arc  "priests"  in 
another  sense  than  that  in  which  all  believers  are  "a  royal 
priesthood." 

Third.  That  the  Lord's  Table  is  an  altar  on  which  the 
oblation  of  the  Body  and  Blood  of  Christ  is  offered  anew 
to  the  Father. 

Fourth.  That  the  presence  of  Christ  in  the  Lord's 
Supper  is  a  presence  in  the  elements  of  Bread  and  Wine. 

Fifth.  That  Eegeneration  is  inseparably  connected 
with  Baptism. 

We  give  herewith  the  Declaration  of  Principles  in  full, 
as  ordered  by  the  General  Council  to  be  inserted  in  the 
Prayer  Books  and  Journals.  They  form  the  basis  of 
the  belief  and  practice  of  the  Eeformed  Episcopal  Church. 
Adopted  in  December,  1873,  they  have  from  the  begin- 
ning been  the  foundation  stones  upon  which,  under  God, 
the  structure  has  been  raised.  They  contain  no  new 
truth,  no  startling  setting  forth  of  belief;  they  are  but 
the  voices  of  the  past  re-echoing  in  the  present.  These 
principles  have  been  the  foundation  of  the  belief  of  the 
Church  since  its  earliest  beginning,  having  been  practi- 
cally incorporated  in  the  call  to  organize  (November 
loth,  1873),  with  the  request  that  those  in  sympathy 
with  such  sentiments,  who  were  then  or  "had  been"  in 
the  Prote&tant  Episcopal  Church,  should  sign  this  call, 
and  these  only  voted  at  the  first  Council. 

This  cal]  had  been  dictated  by  Bishop  Cummins  to 
Rev.  Marshall  B.  Smith  on  November  13th,  1873,  and 
the  principles,  largely  incor])()rated  in  this  call,  voiced 
the  Evangelical  truth  for  which  the'  new  Church  was  to 
stand.  In  this  consultation,  the  Revs.  Mason  Gallagher 
and  Marshall  B.  Smith,  with  Col.  Benjamin  Aycrigg, 
united  with  Bishop  Cummins.     It  was  intended  to  restore 


Tlie  Declaration  of  Principles.  127 

the  Church  to  the  ^^old  paths  of  their  fathers/'  to  set 
forth  the  principles  held  by  the  early  Protestant  Epis- 
copal Church  of  America  and  the  Church  of  England, 
and  this  intention  is  clearly  shown  by  a  remark  of  Bishop 
Cummins,  who,  when  asked  with  what  Church  he  in- 
tended uniting  after  leaving  the  Protestant  Episcopal 
Church,  said,  "I  wish  a  pure  Episcopal  Church,  that  it 
may  be  a  refuge  for  those  who,  like  myself,  prefer  a 
liturgical  service;"  and  in  making  slight  alterations  in 
the  Communion  Service,  he  said,  "We  only  want  to  take 
out  all  that  can  be  interpreted  as  teaching  false  doctrine; 
the  rest  should  remain  as  it  is.  The  fewer  changes  we 
make,  the  better;  ours  is  an  Episcopal  Church,  and  we 
do  not  wish  to  do  away  with  our  offices  and  liturgy." 

As  we  glance  at  the  Declaration  itself,  how  loyal  it  is 
to  the  "truth  as  it  is  in  Jesus!"  There  is  no  equivocal 
language,  but  our  Church  takes  its  stand  on  the  firm  rock 
foundation — the  "faith  which  was  once  delivered  unto 
the  saints" — the  faith  which  saveS: — the  faith  which  re- 
veals to  men  a  perfect  redemption  through  the  finished 
work  on  Calvary. 

Tt  boldly  and  unhesitatingly  declares  its  belief  in  the 
"Holy  Scriptures  of  the  Old  and  New  Testaments  as  the 
AYord  of  Grod,  and  the  sole  Eule  of  Faith  and  Practice." 
N'ot  a  belief  in  portions  of  this  Word,  but  in  its  inspira- 
tion from  cover  to  cover,  believing  that  therein  we  find 
God's  direct  dealings  with  men,  with  man  as  created  in 
the  image  of  God,  a  likeness  dimmed  by  the  fall.  As  a 
Church,  we  find  in  these  Scriptures  God's  marvellous 
plan  of  redemption  through  Jesus  Christ — a  plan  so 
wonderful  as  to  cause  even  the  angels  of  God  to  pause 
in.  breathless  adoration,  and  yet  withal  so  simple  that 
even  the  little  child  can  accept  and  believe.     Therein  we 


I'rlb       llislory  uf  ike  Uefoniiad  Epiacuiml  Churvk. 

find  God's  lesson  pages,  the  sure  and  safe  rules  for  every 
liour  of  need  and  for  every  desire  of  the  human  heart, 
and  we  find  the  "sure  word  of  prophecy/'  that  wonderful 
unfolding  of  the  plans  of  God  in  eternal  ages,  which  the 
slowly  moving  centuries  have  been  and  are  still  seeing 
fulfilled. 

As  a  denomination,  we  stand  firmly  grounded  upon  this 
Word  of  the  living  God,  reveahng  to  us  that  Word  which 
"was  made  flesh  and  dwelt  among  us." 

The  expression  of  our  faith  is  found  in  the  Creed 
"'cojnmonly  called  the  Apostles'  Creed,"  that  summing 
up  of  the  belief  of  countless  numbers  for  generations. 
Ever  since  the  fifth  century  it  has  voiced  the  trust  and 
confidence  of  God's  children. 

The  Divine  institution  of  two  sacraments  only  are  held 
by  the  Eeformed  Episcopal  Church — those  of  Baptism 
and  the  Lord's  Supper;  and  we  hold  to' "the  doctrines 
of  grace  substantially  as  they  are  set  forth  in  the  Thirty- 
nine  Articles  of  Eeligion." 

In  adhering  to  Episcopacy,  we  do  not  recognize  it  as 
of  Divine  origin,  but  as  a  form  of  polity  which  has  en- 
deared itself  to  many  as  the  one  best  suited  to  their  soul's 
need. 

We  do  not  hold  to  the  error  of  Apostolic  Succession. 
Like  Paul,  we  can  say,  "If  any  other  man  thinketh  that 
he  hath  whereof  he  might  trust  in  the  flesh,  I  more,'' 
yet  he  counted  them  but  as  dross  for  the  sake  of  Christ. 
So  we,  looking  upon  the  Bishopric  simply  as  an  oPfice, 
place  little  vahie  upon  our  possession  of  the  Succession, 
as  taught  by  the  Protestant  Episcopal  Church. 

Eev.  Mason  Gallagher,  in  his  book,  "The  True  Historic 
Episcopate,"  says:  "If  there  is  such  a  thing  as  the  His- 
toric Episcopate,  and  it  is  of  any  value,  the  parties  mak- 


The  Declaration  of  Fritwiphs.  129 

ing  this  offer"  (that  of  reordination  and  conse(5ratioii  hy 
a  Protestant  Episcopal  Bishop)  "in  the  present  case  can- 
not deliver  the  goods/'  He  then  goes  on  to  show  that 
the  true  Episcopate  came  in  the  line  of  the  Eeformers 
of  1785,  whose  work  was  approved  hy  the  Church  of 
England,  and  their  proposed  candidates  for  the  Bishopric 
duly  elected  and  consecrated  in  England  (Bishops  White 
and  Provoost),  while  the  Prayer  Book  now  used  in  the 
Mother  Church  was  changed,  largely  at  the  suggestion 
of  Bishop  Seabury,  a  man  of  High  Church  principles, 
consecrated,  not  by  the  Church  of  England,  but  "in 
violation  of  English  law,  by  the  Non-jurors."  .  .  .  "The 
Keformed  Episcopal  Church,  having  returned  to  the 
original  Constitution  and  Prayer  Book,  is  re-established 
upon  the  same  principles  upon  which  the  Episcopate  was 
received.  Having  recovered  whatever  there  was  of  value 
in  that  gift,  it  alone  possesses  and  therefore  alone  can 
confer  it."  Therefore,  according  to  the  view  of  the 
Protestant  Episcopal  Church,  which  holds  the  Bishopric 
as  an  order,  not  an  office  (as  we  regard  it),  our  founder, 
once  a  Bishop,  was  always  a  Bishop,  and  as  such  (in  their 
view)  he  consecrated  Bishop  Cheney,  for,  according  to 
Canon  Liddon  (letter  to  Bishop  Gregg,  November  17th, 
1876),  "a  consecration  by  one  Bishop  is  valid.  All  orders 
conferred  by  a  Bishop  so  consecrated  are  undoubtedly 
valid."  While,  therefore,  we  hold  this  Historic  Epis- 
copate, and  value  it  for  what  it  is  worth,  we  do  not  believe 
in  "Tlpiscopacy  as  of  Divine  right,"  or,  in  the  words  of 
one  of  our  Bishops,  we  protest  "against  such  a  position  as 
contrary  alike  to  the  Scripture,  to  history,  and  to  all  the 
analogies  of  human  life." 

We  retain  a  Liturgy,  not  to  exclude  extemporaneous 
prayer,  but  because  for  generations  many  hearts  have 


130       liidurij  of  the  Rcfunned  Episcopal  Church. 

found  peace,  joy,  consolation  and  strength  in  its  petitions. 

For  these  reasons,  we  return  to  the  Prayer  Book  as  used 
before  its  revision  by  the  adherents  of  Bishop  Seabuiy 
in  1789.  We  adopt  the  Prayer  Book  of  Bishop  White, 
the  Book  approved  by  the  Church  of  England  in  1785, 
reserving  to  ourselves  the  right  to  revise  or  add  to  the 
same  as  the  varying  conditions  of  life  demand. 

These,  in  brief,  are  the  principles  upon  which,  as  a 
denomination,  we  stand  to-day.  Long,  indeed,  may  be 
the  day  in  coming  when  we  depart  from  the  "paths  of  our 
fathers." 

The  closing  paragraphs  of  the  Declaration  are  a  clear 
setting  forth  of  the  erroneous  doctrines  that  we  reject, 
and  as  we  shall  deal  with  them  fully  in  the  next  chapter, 
we  will  not  enter  further  into  them  here,  but  enough  has 
been  said,  we  trust,  to  show  the  beauty,  the  staunch  hold- 
ing to  the  Truth,  in  the  principles  upon  which  we  stand, 
and  if  these  same  principles  are  boldly,  yet  reverently 
carried  out  in  the  strength  of  the  Lord,  our  Church  will 
withstand  all  the  adverse  waves  of  unbelief  and  of  the 
"false  doctrine,  heresy  and  schism"  from  which  we  plead 
to  be  delivered. 


Chapter  VIII. 

The  Points  of  Difference. 

How  many  countless  times  has  the  question  arisen: 
"What  is  the  dift'erence  between  the  Reformed  Episcopal 
Church  and  the  Protestant  Episcopal  Church?'^  "Wliat 
is  the  Reformed  Episcopal  Church?" 

To  meet  these  inquiries  in  a  clear,  succinct  and  yet 
comprehensive  way,  the  General  Council  convening  in 
May,  1875,  authorized  a  statement  in  which  are  set  forth 
those  points  in  which  we  differ  from  the  fold  from  whence 
we  came.  These  we  insert  here  as  a  document  needful 
to  be  preserved  in  our  Church  history,  setting  forth,  as 
they  do,  so  strongly  the  reasons  for  our  existence  as  a 
separate  organization. 

When  we  read  and  see  and  hear  of  the  Ritualistic  prac- 
tices of  our  Mother  Church,  more  glaring  to-day  than 
even  a  quarter  of  a  century  ago,  when  our  founders 
struggled  in  vain  to  obtain  relief  from  the  iron  bands 
which  bound  them  to  these  practices  against  will  and 
conscience;  when  we  read  such  notices  as:  "Confessions 
are  heard  on  Saturday  from  3  to  5.30  P.  M.,  and  from 
7.30  to  9  P.  M.;"  when  we  know  of  the  use  of  incense, 
of  holy  water,  candles,  acolytes  and  all  that  follow  in  such 
train,  do  we  wonder  that  we  exist,  or  can  we  hesitate  to 
give  a  clear  and  truthful  statement  of  the  points  wherein 
we  differ?  If  it  was  long  ago  admitted  that  "Roman 
Catholics  might  conform  to  the  Church  of  England  with- 
out violating  their  consciences,"  surely  those  who  hold 
staunchly  to  the  Evangelical  principles  of  Christ's  religion 


V62       liislonj  of  the  Reformed  Episcopal  Church. 

are  'Violating  their  consciences"  if  they  do  not  protest 
openly  against  such  principles  and  know  within  them- 
selves luhy  they  should  protest. 

We  give  herewith  each  statement  as  it  is  set  forth  in 
the  little  pamphlet  above  referred  to: 

''First.  These  Churches  diifer  essentially  as  to  wliat 
constitutes  the  Church  of  Christ.  The  Protestant  Epis- 
copal Church  of  the  United  States,  as  represented  by  a 
large  majority  of  its  ministers  and  members,  holds  that 
the  Churcli  of  Christ  exists  only  in  one  form  or  order  .of 
church  gove]'nment,  a  threefold  ministry  of  Bishops, 
Priests  and  Deacons,  based  on  the  divine  right  of  Bishops, 
who  are  the  successors  of  the  Apostles  in  their  apostolic 
ofiice,  and  derive  their  authority  from  them  by  succession 
in  an  unbroken  chain.  On  this  theory,  only  such  bodies 
of  Christians  as  possess  this  order  and  succession — cor- 
rupt thoufi^h  they  may  be  in  doctrine  and  in  living — are 
parts  of  Christ's  Church. 

"The  Reformed  Episcopal  Church  protests  against  this 
theory  as  unchristian,  in  that  it  denies  the  claims  of  the 
Protestant  Evangelical  Churches  around  us.  It  holds 
that  the  true  Church  consists  of  all  who  are  joined  to 
Christ  by  a  living  faith,  and  which,  under  varying  forms 
of  organization,  is  yet  one  in  Christ  Jesus.  The  claims 
of  the  Apostolic  Succession,  as  above  cited,  this  Church 
repudiates — holding  to  Episcopacy,  not  as  of  divine  right, 
but  simply  as  a  very  ancient  and  desirable  form  of  Church 
polity.  Hence,  while  the  Protestant  Episcopal  Church 
in  its  corporate  capacity  turns  away  from  the  Protestant 
Churches  around  us  to  seek  fellowship  with  the  old  cor- 
rupt Churches — as,  for  example,  the  Russo-Crcek 
Church — the  Eefonncd  Episcopal  Church,  with  an 
equally  historic  Episcopate,  and  Bishops  who  only  are 


The  Points  of  Difference.  133 

presiding  Presbyters,  not  Diocesan  Prelates,  seeks  the 
fellowship  of  all  Protestant  evangelical  Churches,  ex- 
changes pulpits  with  their  ministers,  and  sits  down  with 
them  at  the  Lord^s  Table." 

At  once  we  see  the  vital  points  upon  which  we  differ 
from  a  majority  of  those  in  our  Mother  Church.  Per- 
haps we  cannot  more  clearly  define  our  own  position 
than  in  the  words  of  our  invitation  to  the  Lord's  Table: 
"Our  fellow-Christians  of  other  branches  of  Christ's 
Church,  and  all  who  love  our  Divine  Lord  and  Saviour, 
Jesus  Christ,  in  sincerity,  are  affectionately  invited  to  the 
Lord's  Table." 

We  are  not  "the  Church,"  but  simply  a  branch  of  that 
band  of  Evangelical  Christians  who  preach  the  same 
Gospel  and  labor  shoulder  to  shoulder  for  the  salvation 
of  souls  and  the  uplifting  of  man  toward  the  restoration 
of  the  image  of  his  Creator  within  him. 

Our  conception  of  the  Episcopate  is  not  that  it  is 
derived  by  Divine  right,  by  successorship  from  the  apos- 
tles in  unbroken  descendance,  thus  precluding  the  min- 
isters of  all  other  Evangehcal  bodies.  The  Greek  word, 
"Episcopos,"  means  an  "overseer,"  "presiding  Presbyter," 
an  office  created  as  the  needs  of  the  early  Church  became 
apparent. 

"Second.  They  differ  concerning  the  nature  of  the 
Christian  ministry.  In  the  Protestant  Episcopal  Church, 
the  Presbyter  is  called  a  Priest,  and  the  Ordinal  contains 
this  formula:  'Receive  the  Holy  Ghost  for  the  office  and 
work  of  a  Priest  in  the  Church  of  God,  now  committed 
unto  thee  by  the  imposition  of  our  hands.'  The  Re- 
formed Episcopal  Church  abjures  this  dogma  as  unscrip- 
tural  and  dangerous,  leading  to  many  superstitions; 
strikes  this  word  Priest,  as  applied  to  the  minister,  from 


134       History  of  the  Beformed  Episcopal  Church. 

its  Ordinal  and  Prayer  Book,  and  knows  but  one  Priest, 
Christ  Jesus." 

In  the  Protestant  Episcopal  Ordination  Service  it 
states,  "No  man  shall  be  accounted  or  taken  to  be  a  law- 
ful Bishop,  Presbyter  or  Deacon  in  this  Church,  or  suf- 
fered to  execute  any  of  the  said  functions,  except  he  hath 
had  Episcopal  consecration  or  ordination." 

This  exclusiveness  debars  those  equally  called,  equally 
ordained,  equally  consecrated,  in  other  fields,  from  enter- 
ing the  Protestant  Episcopal  Church,  without  reordina- 
tion.  At  the  same  time,  Roman  Catholic  priests  (who 
have  been  admitted  into  the  line  of  the  apostles)  can 
enter  the  Protestant  Episcopal  Church  without  reordina- 
tion. 

This  error  we  protest  against,  believing  the  ministry  of 
other  Evangelical  denominations  to  be  equally  valid,  and 
welcoming  all  such  ministers  into  our  pulpits.  We  value 
our  Episcopal  ordination  as  a  time-honored  custom,  but 
we  accept  as  alike  honorable  the  ordination  of  other  Evan- 
gelical Churches.  While  we  believe  that  Christ  set  apart 
men  to  preach  the  tidings  of  the  Kingdom,  we  do  not 
hold  to  an  exclusive  priesthood,  transmitted  only  in  one 
Church  by  the  laying  on  of  hands  of  a.  Bishop  in  direct 
line  from  the  apostles;  nor  do  we  use  the  word  "Priest," 
save  as  all  believers  are  a  "royal  priesthood."  We  have 
but  one  Priest,  "one  Mediator  between  God  and  men,  the 
man  Christ  Jesus,"  and  He  alone  has  power  to  forgive 
sins.     As  has  been  stated  in  one  of  our  pamphlets: 

"It  recognizes  the  ministry  of  other  Evangelical 
Churches  in  theory  and  practice. 

"Article  XXTV  says:  This  Church  values  its  historic 
ministry,  but  recognizes  and  honors  as  equally  valid  the 
ministry  of  other  Churches,  even  as  God  the  Holy  Ghost 


The  Points  of  Difference.  135 

has  accompanied  their  words  with  demonstration  and 
power/ 

"So  much  for  theory;  now  for  the  practical.  Section 
3  of  Canon  VI,  says:  'Nothing  in  this  Canon  shall  be 
understood  to  preclude  pulpit  exchanges  by  ministers  of 
this  Church  with  ministers  in  good  standing  of  other 
Evangelical  Churches,  or  as  prohibiting  the  occasional 
occupance  of  the  pulpits  of  this  Church  by  such  ministers 
of  other  Churches.'  '^ 

^'Third.  They  differ  as  to  the  nature  and  efficacy  of 
the  Sacraments.  It  is  claimed,  as  the  teaching  of  their 
standards,  by  a  large  majority  of  the  ministers  and  mem- 
bers of  the  Protestant  Episcopal  Church,  that  the  Sacra- 
ments convey  special  grace,  to  be  derived  through  no 
other  channels. 

"(a)  Baptism.  The  Protestant  Episcopal  Church,  as 
thus  represented,  holds  that  the  grace  of  Eegeneration 
(a  regeneration  of  some  sort)  is  inseparably  connected 
with  Baptism. 

(h)  The  Loed's  Supper.  In  the  same  way,  the 
Protestant  Episcopal  Church  holds  that  after  the  priestly 
consecration  of  the  elements,  Christ  is  present  as  He  was 
not  before,  and  that  the  recipient  feeds  upon  Him  by 
virtue  of  the  presence  thus  induced  or  communicated. 

"The  Eeformed  Episcopal  Church  regards  the  Sacra- 
ments as  institutions  Divinely  appointed,  and  as  means 
of  grace,  because  they  represent  the  truth;  but  repudiates 
the  theory  that  they  convey  a  grace  peculiar  to  themselves, 
and  which  is  not  common  to  other  Divinely  appointed 
means. 

"(ri)  Baptism.  The  Reformed  Episcopal  Church 
knows  of  but  one  Regeneration — that  by  the  Holy  Ghost 
through  the  Word,  of  which  Baptism  is  to  be  regarded 
as  the  outward  and  visible  sioTi. 


13G       Ilidorij  of  the  Reformed  EpiacoiKil  ChurcJi. 

'\h)  TuE  Lord's  SuprEii.  The  Reformed  Episcopal 
Church  holds  that  tlie  Supper  of  the  Lord  is  a  memorial 
of  our  llcdemption  hy  Christ's  death,  and  that  through 
faith  we  derive  grace  from  Him  in  this  Supper,  as  we  do 
in  all  other  Divinely  appointed  means." 

The  Baptismal  Office  was  one  of  the  stumbling-blocks 
in  the  way  of  those  in  the  old  Church  who  afterward 
(many  of  them)  became  Keformed  Episcopalians. 

We  do  not  believe  in  Baptismal  Regeneration — in  other 
words,  that  the  water  placed  upon  the  head  of  the  child 
contains  any  spiritual  power  to  regenerate  it.  Nothing 
save  a  regeneration  by  the  Spirit,  through,  faith  in  Jesus 
Christ,  can  make  a  "new  creature"  in  Him,  and  for  this 
reason.  Baptism  is  simply  the  outward  expression  of  the 
work  done  by  the  Spirit  within.  In  infant  baptism,  it 
is  the  dedication  of  the  child  by  the  parents  to  God,  in 
the  faith  that  the  child  thus  dedicated  will,  when  it  arrives 
at  years  of  discretion,  desire  to  make  its  own  peace  with 
God,  thereby  ratifying  and  confirming  its  parents'  prayers 
and  hopes.  Bishop  Meade  declared  that  he  "never  used 
the  Baptismal  Service  without  pain,  because  its  plain, 
literal  meaning  contradicted  his  belief."  Can  we  really 
believe  in  our  hearts  the  words  of  the  Prayer  Book:  "That 
it  hath  pleased  Thee  to  regenerate  this  infant  with  Thy 
Holy  Spirit,  to  receive  him  for  Thine  own  child  by  adop- 
tion, and  to  incorporate  him  into  Thy  Holy  Church?" 

Our  own  Bishop  Nicholson,  in  his  "Reasons  ^Nhy  I 
Became  a  Reformed  Episcopalian,"  puts  this  very  clearly 
to  any  thinking  mind.  "Just  fancy  St.  Paul  as  believing 
in  a  Sacramentarian  Regeneration.  He  who  said,  'I 
thank  God  T  baptized  none  of  you!'  Wliat!  thank  God 
that  he  had  no  agency,  as  a  minister  of  the  Gospel,  in 
securing  to  immortal  souls  the  forgiveness  of  sin?    He 


The  Points  of  Difference.  137 

who  said,  ^Christ  sent  me  not  to  baptize,  but  to  preach 
the  Gospel/  What!  sent  forth  to  preach  the  Gospel,  and 
yet  not  sent  forth  to  do  what  he  might  toward  developing 
m  penshmg  souls  the  new  birth  unto  righteousness?  If 
this  doctrine  of  Baptismal  Regeneration  were  true,  we 
could  not  but  stand  in  consternation  at  Paul." 

The  Reformed  Episcopal  Church  repudiates  the 
thought  of  the  actual  presence  of  Christ  in  the  elements 
of  the  Lord's  Supper.  We  believe  it  a  Divinely  appointed 
sacrament,  given  us  as  a  means  of  grace,  to  be  simply  used 
as  a  memorial  of  the  Lord  until  His  return.  We  have 
but  one  sacrifice,  "once  offered  to  bear  the  sins  of  many." 
"By  the  which  will  we  are  sanctified  through  the  offering 
of  the  body  of  Jesus  Christ  once  for  all." 

''Fourth.  The  Protestant  Episcopal  Church  suffers 
altars  to  be  erected  in  its  churches,  and  tolerates  auricular 
confession  and  prayers  for  the  dead,  with  other  imitations 
of  Rome. 

'•'The  Reformed  Episcopal  Church  prohibits  the  erection 
of  altars  in  its  churches,  or  introduction  into  public  wor- 
ship of  anything  calculated  to  teach  Sacerdotahsm." 

Perhaps  the  above  is  sufficient  of  itself.  We  have  no 
altar,  no  priest  but  Christ,  no  sacrifice  but  the  Lamb 
offered  on  Calvary. 

Confession  and  prayers  for  the  dead  are  all  too  well 
known  facts  in  the  Protestant  Episcopal  Church  to  need 
explanation.  They  are  established  practices  and  are  ever 
growing  witnesses  of  that  spirit  of  Sacerdotalism  against 
which  we  set  our  face  as  a  flint. 

''Fifth.  The  Protestant  Episcopal  Church  'deposes'  n\\ 
clergymen  leaving  its  communion,  following  them  with 
an  attempted  badge  of  disgrace. 

''The  Reformed    Episcopal    Church    commends    any 


1138       llisiory  of  the  Reformed  Bimcopal  Church. 

Bishop  or  Presbyter  who  desires  to  leave  it  for  another 
evangelical  Churchy  with  its  prayers  and  love." 

We  have  only  to  cite  the  treatment  of  many  of  our 
founders  as  evidence  of  this  point  of  difference — Bishop 
Cummins,  Rev.  Mason  Gallagher  and  others,  a  record  of 
whose  deposition  and  degradation  are  clearly  stated  and 
can  be  found  in  the  records  both  of  our  own  and  of  the 
Protestant  Episcopal  Church. 

''Sixth.  The  Protestant  Episcopal  Church,  in  receiving 
communicants  from  Protestant  Churches,  generally  en- 
forces a  Rubric  which  requires  them  to  be  confirmed. 

"The  Reformed  Episcopal  Church  invariably  receives 
to  its  membership,  by  letter,  or  other  satisfactory  evi- 
dence, communicants  of  other  Churches,  dispensing  with 
confirmation  unless  desired." 

The  above  in  its  own  language  shows  the  difference  in 
this  point  and  needs  no  explanation,  nor  does  the  last 
point  of  difference  set  forth  in  the  statement  adopted  by 
the  Reformed  Episcopal  Church. 

'' Seventh.  The  Protestant  Episcopal  Church  discour- 
ages the  use  of  extemporaneous  prayer  in  the  stated  ser- 
vices of  the  Church,  prohibiting  it  by  Canon. 

"Tlie  Reformed  Episcopal  Church  allows  and  encour- 
ages the  union  of  extempore  prayer  with  its  liturgy,  and 
values  meetings  for  social  worship,  in  which  the  laity 
participate,  as  promoting  the  spiritual  growth  of 
churches." 

We  can  safely  leave  these  thoughts  with  any  candid 
mind,  and  they  can  but  agree  as  to  the  tenure  of 
our  position  on  the  side  of  right  and  truth  and  loyalty  to 
the  teachings  of  the  great  PTead  of  the  Church,  and 
through  TTim  of  His  true  followers  down  to  the  present 
hour. 


Chapter  IX. 

Articles    of   Eeligian-- -Protestant   Episcopal — Reformed 
Episcopal. 

The  Thirty-five  Articles  of  Eeligion  of  the  Reformed 
Episcopal  Church  are  largely  the  same  as  the  Thirty-nine 
of  the  Church  of  P]ngland  and  the  Protestant  Episcopal 
Church,  and  much  the  same  as  the  Confession  of  Faith 
in  the  Presbyterian  Denomination.  The  Thirty-nine 
Articles  of  the  Church  of  England  were  adopted  in  Con- 
vocation at  Canterbury  in  1563,  and  contain  the  doctrines 
held  alike  by  all  the  Reformers,  differ  as  they  might  in 
other  points.  These  Articles  were  adopted  by  the  Prot- 
estant Episcopal  Church  in  the  Convention  of  1801. 

In  the  Articles  as  adopted  by  the  Reformed  Episcopal 
Church,  May  18th,  1875,  only  those  have  been  omitted 
that  either  law  or  custom  have  made  obsolete,  or  that 
seemed  unessential. 

We  give  here  the  omissions  and  alterations  as  compared 
with  tlie  Articles  of  the  Protestant  Episcopal  Church. 

Article  III  (P.  E.)  omitted  by  the  Reformed  Episcopal 
Church. 

Article  IV  (R.  E.,  Article  III),  on  the  Resurrection. 
Our  Article  clearly  defines  the  subject  of  the  Second 
Coming. 

Article  Y  (R.  E.,  Article  IV).  The  Refonned  Episco- 
pal Church  goes  more  fully  into  the  work  of  the  Holy 
Spirit. 

Article  VI  (R.  E.,  Article  V)  is  quite  different,  our 
Article  being  pronounced  in  its  belief  in  the  inspiration 


1 10       llislor/j  of  Uic  Ucj'iHined  E [fhcopal  Cliiirrh. 

of  the  Scriptures  as  being  "the  veij  oracles  of  God,"  re- 
jecting the  Apocrypha  as  being  "a  portion  of  God's  Word." 

Article  VITI,  on  Creeds,  has  in  our  Articles  been  in- 
corporated in  Article  XXll. 

Article  IX  (R.  E.,  Article  VII)  has  in  our  Church  been 
slightly  revised  and  a  few  words  omitted. 

Article  XIII  (R.  E.,  Article  IX),  on  works  before  justi- 
fication, has  with  us  been  slightly  revised. 

Articles  X  and  XI,  on  regeneration  and  faith,  belong 
only  to  the  Reformed  Episcopal  Articles. 

Article  XI  (R.  E.,  Article  XII)  has  been  in  our  Church 
added  to  and  revised. 

Article  XIII  of  the  Reformed  Episcopal  Articles  stands 
alone,  with  no  corresponding  Article  in  the  Protestant 
Episcopal  Church.  Also  Article  XIV,  on  the  "Sonship 
of  Believers." 

Article  XII  (R.  E.,  Article  XV)  has  slight  revisions  and 
additions. 

Article  XVIII  (R.  E.,  Article  XVII),  "Salvation  only 
in  Christ,"  is  far  richer,  fuller  and  more  Scriptural  as 
adopted  by  the  Reformed  Episcopal  Church. 

Article  XVII  (R.  E.,  Article  XVIII)  is  simpler,  clearer 
and  shorter. 

Article  XVI  (R.  E.,  Article  XIX),  of  "Sin  after  Bap- 
tism," or,  as  we  have  it,  "Conversion,"  has  been  revised 
by  the  Reformed  Episcopal  Church. 

Article  XV  (R.  E.,  Article  XX)  slightly  revised. 

Article  XIX  (R.  E.,  Article  XXI)  has  been  revised  and 
additions  made. 

Article  XX  (R.  E.,  Article  XXII),  "Of  the  Authority 
of  the  Church,"  revised. 

Article  XXIII  (R.  E.,  Article  XXIV).  Our  Article 
revised,  rejecting  the  doctrine  of  Apostolic  Succession. 


Articles  of  Religion.  141 

Article  XXV  (K.  E.,  Article  XXV),  "Sacraments." 
Being  one  of  our  vital  points  of  difference,  our  Article 
is  fully  revised. 

Article  XXVII  (E.  E.,  Article  XXVI)  revised. 

Article  XXVIII  (R.  E.,  Article  XXVII),  "The  Lord's 
Supper,'^  revised. 

Article  XXIX,  omitted  by  the  Eeformed  Episcopal 
Church. 

Article  XXVI  (E.  E.,  Article  XXIX)  revised  and  cut 
down. 

Article  XXXI  (E.  E.,  Article  XXX),  on  the  "One 
Oblation  of  Christ,''  revised. 

Article  XXII  (E.  E.,  Article  XXXI)  revised  and  addi- 
tions made. 

Article  XXIV,  omitted  by  the  Eeformed  Episcopal 
Church. 

Article  XXXII  (E.  E.,  Article  XXXIII)  slightly  re- 
vised. 

Articles  XXXIII,  XXXIV,  XXXV,  XXXVI,  omitted 
in  our  Articles. 

Article  XXXVIII  (E.  E.,  Article  XXXV)  revised. 

Article  XXXIX  omitted  by  the  Eeformed  Episcopal 
Church. 

These  Articles  can  be  found  in  all  the  Prayer  Books 
of  our  Church,  and  are  therefore  not  quoted  here. 

Bishop  Cheney,  in  his  pamphlet,  "What  is  the  Eeformed 
Episcopal  Church?"  has  said  of  her  Articles  of  belief:  "She 
has  set  forth  Articles  of  Eeligion,  based  upon  the  Thirty- 
nine  Articles  of  the  Church  of  Eugland,  which  may  v/ell 
challenge  comparison  with  any  of  the  earlier  Confessions 
of  Faith  in  clear  enunciation  of  essential  Evangelical  Ee- 
ligion." 


Chapter  X.  '       : 

The  Beformed  Episcopal  Prayer  Book. 

Through  the  preceding  chapters,  we  have  traced,  step 
by  step,  the  events  leading  up  to  the  need  and  subsequent 
establishment  of  the  Reformed  Episcopal  Church.  We 
have  learned  of  the  various  revisions  undergone  by  the 
Book  of  Common  Prayer,  and  can  see  that  our  Church  is 
not  a  new  body  caused  by  schism  and  animated  by  the 
old  Athenian  spirit,  desiring  "some  new  thing,"  but  a 
restoration.  As  such  a  Church,  we  needed  a  Prayer 
Book,  restored  and  revised,  purified,  yet  retaining  all  the 
gems  of  a  most  beautiful  liturgy.  The  framers  of  the 
Eeiormed  Episcopal  Prayer  Book  had  as  their  sources 
of  help  in  this  arduous  labor  the  Prayer  Book  of  1785, 
which  was  based  successively  on  that  of  William  III  (a 
revision  never  adopted),  and  the  books  of  Edward  YI, 
the  Protestant  Episcopal  Book,  ratified  in  1789  under 
Bishop  Seabury,  the  "liturgies  of  the  Reformed  Churches 
of  the  continent  and  various  proposed  revisions  appearing 
in  the  present  century."  This  Prayer  Book  was  com- 
pleted in  1874,  and  was  adopted  in  May  of  that  year. 

To  quote  the  words  of  Dr.  Howard-Smith:  "As  this 
liturgy  now  stands,  it  has  what  is  best  and  truest  and 
purest  in  the  liturgic  treasury  of  the  past,  with  the  erro- 
neous accretions  9II  strijjped  off.  ...  In  its  polity,  its 
doctrines,  and  its  ritual,  the  ages  are  married  together. 
It  seeks  to  learn  from  the  past,  and  appropriate  practically 
its  treasures.  But  it  seeks  to  correct  and  purify  its  in- 
heritance from  the  past,  by  the  light  which  God  sheds  m 


The  Reformed  Episcopal  Prayer  Boole.  143 

the  present  from  the  page  of  the  re-opened  Word  of 
inspiration^  and  the  movements  of  Providence." 

As  we  know,  the  Low  Churchmen  or  Evangelical  Party 
labored  for  a  revision  of  the  Prayer  Book  within  the 
Church,  and  it  was  not  until  this  matter  had  been  repeat- 
edly considered  that  it  was  relinquished. 

Perhaps  we  should  refer  here  to  a  work  of  revision 
undertaken  by  Rev.  Mason  Gallagher  and  others,  called 
the  "Union  Prayer  Book."  This  work  was  in  the  hands 
of  various  revisers  for  about  three  years,  both  here  and 
in  England,  with  the  strong  desire  to  eliminate  from  it 
"those  passages  which  had  given  rise  to  controversy  and 
contention  in  the  Church,  and  to  so  frame  the  book  as 
to  make  it  acceptable  to  Christians  of  all  denominations 
who  desired  a  liturgy."  The  book  was  introduced,  with 
the  consent  of  the  Vestry,  at  Emmanuel  Church,  New 
York,  September  3d,  1871,  Rev.  George  E.  Thrall,  Rec- 
tor; Rev.  Mason  Gallagher,  x\ssistant  Rector;  Dr.  Thrall 
resigning  from  the  Protestant  Episcopal  Church.  As  far 
as  the  writer  can  ascertain,  this  book  was  used  but  a  short 
time  by  a  few  churches,  and  doubtless  gave  place  three 
years  later  to  the  Prayer  Book  of  the  Reformed  Episcopal 
Church. 

Bishop  Cummins  once  stated  that,  as  a  Church,  "by  a 
judicious  and  thorough  revision  of  the  Book  of  Common 
Prayer,  we  return  to  their  position  and  claim  to  be  the 
old  and  true  Protestant  Episcopalians  of  the  days  imme- 
diately succeeding  the  American  Revolution,  and  through 
our  ancestors  we  claim  an  unbroken  historical  connection 
through  the  Church  of  England,  with  the  Church  of 
Christ,  from  the  earliest  Christian  era."  "AVe  go  back 
to  Bishop  "V\niite^s  Prayer  Book  of  1785,  on  account  of 
the  weight  its  antiquity  gives  us:  we  do  not  mahe  a  Prayer 


144       History  of  the  Reformed  Episcopal  Church. 

Book,  but  we  can  hereafter  revise  and  improve  as  we  de- 
Bire." 

Col.  Aycrigg  states  that  the  "Reformed  Episcopal  Book 
for  the  Dominion  of  Canada  differs  only  in  its  adaptation 
to  Canadian  use  of  portions  of  the  Morning  and  Evening 
Prayer.  This  adaptation  was  prepared  by  a  Canadian 
committee,  appointed  by  the  Canadians  under"  a  Canon 
providing  for  such  adaptation. 

There  is  a  pamphlet  called,  "The  Comparison  of  Prayer 
Books  by  a  Presbyter  of  the  Refonned  Episcopal  Church" 
(Rev.  Marshall  B.  Smith,  D.  D.),  giving  the  differences 
side  by  side,  but  we  quote  here  the  pamphlet  written  by 
Mr.  Herbert  B.  Turner,  entitled,  "Position  of  the  Re- 
formed Episcopal  Church,"  which  Col.  Aycrigg  incor- 
porates into  his  "Memoirs,"  as  giving  these  changes  in 
brief,  yet  sufficiently  explicit  terms  for  all  general  use 
(Aycrigg,  11-123): 

"Adopting  the  Prayer  Book  of  the  Protestant  Episco- 
pal Church  as  a  basis,  the  new  Church  has  made  the 
following  changes:  The  word  Spriest,'  wherever  it  occurs 
in  the  Rubrics,  has  been  changed  to  ^Minister.'  After 
the  opening  sentences,  special  texts  have  been  introduced 
for  use  on  Christmas,  Easter,  Good  Friday  and  other  days. 
The  ^Absolution,'  as  it  is  termed  in  the  Protestant  Epis- 
copal Book,  is  changed  into  a  prayer.  The  assertion  that 
'God  hath  given  power  and  commandment  to  His  minis- 
ters to  declare  and  pronounce  to  His  people,  being  peni- 
tent, the  absolution  and  remission  of  their  sins,'  is 
omitted,  because  it  is  not  believed  to  be  true.  The  Can- 
ticle, '0,  all  ye  works  of  the  Lord,'  from  the  Apociypha, 
being  rarely  used,  and  of  doubtful  expediency,  is  omitted. 
The  words,  'He  descended  into  hell,'  whicli  were  inserted 
in  the  Apostles'  Creed  in  the  seventh  century,  are  omitted 


The  Reformed  Episcopal  Prayer  Book.  145 

from  the  text,  permission  being  given  to  the  minister  to 
use  them  at  his  option.  The  Nicene  Creed  remains  un- 
changed, but  its  latter  clauses,  so  constantly  a  burden 
to  tender  consciences  in  the  Protestant  Episcopal  Church, 
by  reason  of  the  use  made  of  them  by  Ritualists  and 
Romanists,  are  explained  by  the  following  note:  'By  one 
Catholic  and  Apostolic  Church  is  signified  the  blessed 
company  of  all  faithful  people,  and  by  One  Baptism  for 
the  remission  of  sins,  the  Baptism  of  the  Holy  Ghost/ 
A  slight  verbal  change  is  made  in  the  prayer  for  all  in 
civil  authority.  The  Litany  remains  unchanged,  except 
by  the  insertion  of  one  more  petition:  'That  it  may  please 
Thee  to  send  forth  laborers  into  Thy  harvest.^  It  will 
be  seen  that  the  structure  of  the  Morning  Service  remains 
unchanged,  and  the  alterations  in  it  are  slight. 

"The  Evening  Service  is  modified  in  the  same  particu- 
lars, while  an  additional  service,  compiled  from  different 
portions  of  the  Prayer  Book,  is  added,  for  those  who 
prefer  more  variety  of  form.  Coming  now  to  the  Com- 
munion Office,  we  find  that  the  language  of  the  Com- 
mandments is  that  of  the  King  James'  version,  and, 
indeed,  the  same  is  true  of  almost  all  texts  used  in  the 
services.  An  invitation  to  the  Communion  is  inserted, 
and  its  use,  in  the  following  language,  made  obligatory: 
'Our  fellow-Christians  of  other  branches  of  Christ's 
Church,  and  all  who  love  our  Divine  Lord  and  Saviour, 
Jesus  Christ,  in  sincerity,  are  afi'ectionately  invited  to 
the  Lord's  Table.'  In  the  exhortation  to  those  about  to 
communicate,  the  words,  'So  is  the  danger  great  if  we 
receive  the  same  unworthily,'  are  omitted.  All  allusions 
to  'Holy  Mysteries,'  'eating  the  flesh  and  drinking  the 
blood,'  etc.,  are  also  erased.  The  Minister  is  directed  to 
s^y  to  all  the  Com.municants  around  the  table,  'The  body 


146       Hisionj  of  the  Ucjonned  Episcopal  Church. 

of  our  Lord  Jesns  Christ,  which  was  given  for  you,  pre- 
serve your  bodies  and  souls  unto  everlasting  life/  and 
then  when  delivering  the  bread  to  each,  'Take  and  eat 
this  bread  in  remembrance  that  Christ  died  for  thee,  and 
feed  on  Him  in  thy  heart,  by  faith,  \Wth  thanksgiving/ 
A  like  change  is  made  in  delivering  the  cup.  The  Order 
of  the  Church  of  England  Prayer  Book,  by  which  a  large 
portion  of  the  prayer  is  used  after  the  elements  are 
distributed,  is  restored.  The  Communion*  Office  as  now 
presented  is  a  work  of  great  time  and  care,  and  of  earnest 
prayerful  thought.  It  is  believed  to  be  completely  in 
accordance  with  the  views  of  the  Sacrament  as  enter- 
tained by  all  Evangelical  Christians.  The  same  great 
principles  have  governed  the  revision  of  the  Baptismal 
Office.  Children  are  to  be  presented  by  their  parents 
when  practicable,  and  one  at  least  of  the  persons  pre- 
senting them  must  be  a  communicant  of  some  Evangeli- 
cal Church.  There  is  nothing  in  this  service  which  can 
be  construed  into  a  consecration  of  the  water,  no  prayer 
that  it  be  sanctified  'to  the  mystical  washing  away  of  sin.' 
Tn  the  exhortation  after  the  reading  of  a'  portion  of  the 
tenth  chapter  of  St.  Mark,  appears  the  following  passage: 
'Doubt  ye  not,  therefore,  but  earnestly  believe,  that  He 
who  now  sitteth  on  the  right  hand  of  the  Majesty  on  high 
is  the  same  tender  Saviour  who,  in  the  days  of  His  sojourn- 
ingupon  earth,  so  lovingly  regarded  little  children.  Where- 
fore, being  thus  persuaded  of  the  good-will  of  our  Saviour 
towards  all  infants,  and  not  doubting  that  He  favorably 
alloweth  the  dedication  of  this  infant  unto  Him,  let  us 
faithfully  and  devoutly  call  upon  Him  in  its  behalf,  and 
say,'  etc.,  etc.  The  words,  'Seeing,  dearly  beloved,  that 
this  child  is  regenerate,'  etc.,  are  omitted,  and  a  short 
prayer  substituted.     Some  alterations  are  made  in  the 


The  Reformed  Episcopal  Prayer  Booh.  147 

Order  of  Confirmation,  and  a  note  is  added,  that  members 
of  other  churches,  uniting  with  this  Church,  need  not 
bo  confirmed,  except  at  their  own  request.  The  form  for 
the  solemnization  of  matrimony  is  but  little  changed. 
The  parties  are  pronounced  husband  and  wife^,  and  the 
allusion  to  Isaac  and  Rebekah  is  omitted,  in  deference 
to  the  wishes  of  many  who  fail  to  see  the  propriety  of 
inculcating  on  a  newly-married  pair  the  example  of 
Orientals,  of  whom  we  know  little  except  a  gross  and 
ciaiel  deception  practiced  by  a  wife  on  her  aged  husband. 
In  the  Burial  Service,  special  provision  is  made  for  the 
case  of  a  child,  and  an  alternate  lesson  is  introduced  from 
the  story  of  Lazarus.  The  sentence,  'Looking  for  the 
general  resurrection  in  the  last  day,  and  the  life  of  the 
world  to  come,  through  our  Lord  Jesus  Christ,'  being 
sometimes  inappropriate,  is  changed  to  read  as  follows: 
'Awaiting  the  general  resurrection  in  the  last  day,  and 
the  appearing  of  our  Lord  Jesus  Christ.'  A  new  form 
is  introduced  for  the  public  reception  of  Presbyters  from 
other  ecclesiastical  bodies,  and  in  the  consecration  of 
Bishops  and  ordaining  of  Presbyters  the  words,  'Eeceive 
ye  the  Holy  Ghost,'  and  'whosesoever  sins  thou  dost  re- 
mit,' etc.,  do  not  appear.  ]N'o  provision  is  made  for  the 
celebration  of  Saints'  Days.  Such,  then,  are  the  princi- 
pal changes  by  which  it  is  sought  to  eliminate  from  the 
Prayer  Book  the  germs  of  Romish  error  which  the  com- 
promises of  the  Elizabethan  age  have  transmitted  to  us.'' 
Rev.  B.  B.  Leacock,  D.  D.,  was  the  Chairman  of  the 
Prayer  Book  Revision  Committee,  and  was  well  qualified 
for  the  work,  having  been  for  years  a  member  of  the 
Latimer  Society,  in  which  he  had,  with  others,  been  en- 
.saged  in  a  revision  of  the  Protestant  Episcopal  Prayer 
Book. 


118       History  of  Ike  Rcjonncd  J^ijiacopal  Church. 

From  the  opening  Canticle  of  the  Order  for  Morning 
Pra3^er,  "The  Lord  is  in  His  holy  temple;  let  all  the  earth 
keep  silence  before  Him/'  to  the  closing  prayer  in  the 
book,  "So  that,  living  and  dying,  we  may  be  Thine, 
through  the  merits  and  satisfaction  of  Thy  Son,  Christ 
Jesus,  in  whose  name  we  offer  up  our  imj)erfect  prayers," 
our  Prayer  Book  is  one  rhythmic  song  of  praise,  adora- 
tion, petition,  confession  and  faith.  As  our  thought  goes 
back  through  the  ages,  how  many  thousands  have  voiced 
the  praises  of  the  Almighty  in  the  soul-stirring  words  of 
our  grand  Te  Deum?  Thousands  long  since  admitted 
into  His  presence,  where  they  have  joined  the  song 
Iriumphant  and  been  numbered  with  the  saints  "in  glory 
everlasting."  We  thrill  with  some  faint  echo  of  the 
martyr  spirit  when  we  sing,  "The  glorious  company  of 
the  apostles  praise  Thee.  The  goodly  fellowship  of  the 
prophets  praise  Thee.  The  noble  army  of  martyrs  praise 
Thee,"  and  we  rest  in  deepest  peace  with  the  thought, 
"0  Lord,  in  Thee  have  I  trusted:  let  me  never  be  con- 
founded." 

At  the  close  of  day,  how  the  beautiful  words  of  our 
]!]vening  Service  soothe  and  calm  us  for  the  long  stillness 
of  the  night.  How  its  prayers  for  joy,  for  sorrow,  for 
"presenting  and  protecting  care,"  for  forgiveness,  for 
knowledge,  have  filled  our  soul's  deep  need.  Then  in  our 
Comnmnion  Service,  how  the  reverence  deepens,  the 
spirit  of  love  and  desire,  the  sense  of  God's  presence  in 
the  soul,  flows  over  us  as  we  voice  the  feeling  in  the 
words,  "Almighty  God,  unto  whom  all  hearts  are  open, 
all  desires  known,  and  from  whom  no  secrets  are  hid, 
cleanse  the  thoughts  of  our  hearts  by  the  inspiration  of 
Thy  Holy  Spirit,  that  we  may  perfectly  love  Thee,  and 
worthily  magnify  Thy  holy  name;  through  Christ  our 


The  Reformed  Episcopal  Prayer  Booh.  149 

Lord;'^  and  as  we  join  around  the  table  of  our  Lord,  we 
indeed  feel  within  us  that  "we  are  not  worthy  so  much 
as  to  gather  up  the  crumbs  under  Thy  table.  But  Thou 
art  the  same  Lord,  whose  property  is  always  to  have 
mercy,"  and  we  are  ready  to  Join  in  the  words  of 
praise,  "Therefore,  with  angels  and  archangels,  and  with 
all  the  company  of  heaven,  we  laud  and  magnify  Thy 
glorious  name:  evermore  praising  Thee,  and  sa3^ing,  Holy, 
Holy,  Holv,  Lord  God  of  hosts,  heaven  and  earth  are  full 
of  Thy  glory." 

How  our  beautiful  Baptismal  Service,  freed  from  the 
errors  which  so  long  made  it  one  almost  to  be  dreaded, 
voices  the  heart's  desire  to  dedicate  God's  entrusted  gift 
to  a  parent  to  Him,  and  how  even  now,  when  years  per- 
haps have  passed  since  we  publicly  confessed  our  faith  in 
Christ,  do  we  renew  those  words  of  our  confirmation  vows 
as  we  hear  them  made  by  the  younger  recruits  in  God's 
army. 

In  every  true  marriage,  can  we  find  a  more  beautiful, 
more  solemn,  more  expressive  service  than  the  words  of 
our  Prayer  Book — the  promises  made  in  the  very  pres- 
ence of  the  Lord,  making  of  the  twain  "one  flesh?" 

How  many  of  us  have  laid  away  the  cherished  bodies 
of  our  loved  and  sainted  dead  with  the  words  of  resur- 
rection, hope  and  joy  of  our  Burial  Service!  Thus  we 
might  go  on  from  page  to  page  and  find  the  gems  of  a 
liturgy  made  precious  by  a  thousand  memories  and  hal- 
lowed associations.  In  fact,  our  beloved  Bishop  Nichol- 
son has  thus  beautifully  expressed  it:  "Now  this  her 
liturgy  is  all  alive  with  the  Gospel  turned  into  prayer. 
Her  doctrines  have  fallen  upon  their  knees,  her  principles 
are  as  sweet  incense  floating  upward  into  the  nostrils  of 
the  Almighty.  .  .  .  She  loves  her  liturgy,  her  ^common 
prayer,*  her  inheritance  from  the  ages." 


Chapter  XI. 

The  Form   of  Government  of  the  Reformed  Episcopal 
Church. 

The  Eeformed  Episcopal  Church  differs  somewhat  in 
its  form  of  government  from  the  Protestant  Episcopal 
(Jhurch,  its  governing  body  being  the  General  Council, 
and  its  Bishops  not  sitting  as  a  separate  House.  Our 
Bishops  are  Presbyters,  elected  to  office  by  the  Council, 
we  holding  that  the  Bishopric  is  an  office,  not  an  oi'der. 
Our  Bishops,  therefore,  are  appointed  from  among  other 
Presbyters,  the  words  Bishop  and  Presbyter  being  used 
interchangeably  in  the  New  Testament  and  possessing 
the  same  meaning.  We  have  two  Orders — Deacons  and 
Presbyters,  as  referred  to  in  the  New  Testament.  In 
the  Old  Church  there  were  three  Orders — Bishops,  Priests 
and  Deacons. 

In  a  private  letter  w^ritten  by  Bishop  Cummins  on 
January  1st,  1874,  to  a  Protestant  Episcopal  clergyman, 
these  words  occur:  "I  contend  that  the  Episcopate  is  not 
of  apostolic  institution;  that  the  Bishop  is  only  primus 
inter  pares,  and  not  in  any  way  superior  in  order  to  the 
Presbyter.  We  are  acting  on  this  principle.  We  set 
apart  a  Bishop  to  his  work  by  the  joint  laying  on  of  hands 
of  a  Bishop  and  the  Presbyters.  I  act  as  a  Bishop,  not 
claiming  a  jure  divine  right,  or  to  be  in  any  Apostolic 
Succession,  but  only  as  one  chosen  of  his  brethren  to 
have  the  oversight.  If  othsrs  look  upon  me  as  retaining 
the  succession,  etc.,  that  does  not  commit  us  to  their 
understanding." 


Form  of  GovernnietU.  151 

lu  our  Cliiircli  there  are  no  Priests,  siuiply  Presbyters, 
Pastors,  Ministers,  men  called  of  God  since  the  first  Min- 
isters were  appointed  by  Jesus  Christ.  As  it  is  said  by 
another:  "One  notes  that  Christ,  among  His  gifts,  gave 
no  priests.  The  presence  or  absence  of  priest  changes 
the  whole  scheme  of  salvation,  because  priest  (sacerdos) 
is  a  sacrificer  (as  in  the  old  dispensation)  and  must  of 
necessity  have  somewhat  to  offer;  the  somewhat  must 
have  an  altar  on  which  to  be  offered;  thus  invariably  the 
priest  is  followed  by  the  subverson  of  our  Lord's  Supper 
into  a  sacrifice,  and  His  table  into  an  altar;  'another 
GospeF  is  preached  'which  is  not  another/ '' 

In  the  several  parishes  there  is  an  Easter  meeting  for 
the  election  of  Church  Wardens,  Vestrymen  and  Dele- 
gates to  the  General  and  Synod ical  Councils,  together 
with  a  Parish  Council. 

When  the  Constitution  and  Canons  of  this  Church 
were  formulated,  there  were  not  enough  churches  in  any 
one  locality  (six  being  required)  to  organize  a  Synod,  and 
hence  the  first  Bishops  were  Missionary  Bishops.  The 
General  Council,  v/hich  sits  as  one  house,  recognizing  the 
equal  rights  of  clergy  and  laity,  is  the  highest  governing 
body,  holding  triennial  sessions,  and  consisting  of  a  Pre- 
siding Bishop,  elected  by  itself,  a  Secretary  and  Trea- 
surer, and  clerical  and  lay  deputies.  The  several  Synods 
and  Jurisdictions  are  subject,  of  course,  to  the  action  of 
the  General  Council. 

There  is  in  process  of  construction  a  new  Constitution 
and  Canons,  but  the  matter  was  carried  over  from  the 
General  Council  of  1900  to  that  of  1903. 


Chapter  XII. 
General  Councils  and  History,  1878-1875. 

Relying  in  a  large  measure  upon  the  valuable 
"Memoirs'^  of  Colonel  Aycrigg,  and  the  Journals  of  the 
General  Councils,  etc.,  we  will  try  and  connect  the  links 
in  an  unbroken  history  of  our  Church  during  the  years 
from  1873-1902,  giving,  as  far  as  can  be  ascertained  from 
the  above  and  other  sources,  all  that  comes  within  the 
record  of  these  years. 

The  olfice  of  Bishop,  regarding  which  at  the  First  Gen- 
eral Council,  the  Rev.  Charles  Edward  Cheney,  D.  D.,  had 
requested  time  to  consider,  was  accepted  by  him  Decem- 
ber 9th,  1873,  and  two  days  later  (the  11th)  Bishop  and 
Mrs.  Cummins,  Revs.  Marshall  B.  Smith,  B.  B.  Leaeock, 
W.  V.  Feltwell,  and  Col.  Aycrigg,  started  for  Chicago,  to 
take  part  in  the  consecration  of  Bishop  Cheney  on  the 
14th.  Previous  to  this,  on  December  12th,  a  telegram 
was  received  by  Bishop  Cummins  from  Bishop  Smith  of 
Kentucky,  "I  hereby  finally  and  olhcially  withdraw  all 
such  Episcopal  authority  as  you  have  heretofore  exercised 
under  Canon  XIII,  Title  I."  At  the  same  time.  Bishop 
Whitehouse  of  Illinois,  and  his  adherents,  applied  to  the 
Civil  Court  for  an  injuncljon  to  prevent  the  use  of  the 
church  in  which  Dr.  Cheney  officiated  for  the  purpose  of 
his  consecration.  Yet  these  attempts  were  all  powerless 
to  prevent  the  service,  which  took  place  on  December 
14th,  admitting  Charles  Edward  Cheney  of  Chicago,  as 
the  second  Bishop  of  the  Reformed  Episcopal  Church. 

Perhaps  we  should  quote  here  a  resolution  passed  on 


General  Councils  and  History,  1873-1875.       153 

December  8th,  1873,  at  a  parish,  meeting  of  Christ 
Cliurch,  Chicago,  to  the  effect  tliat  Dr.  Cheney  should 
accept  the  office  of  Bishop,  "provided  it  would  not  pre- 
vent the  continuance  of  his  pastorate  among  that  people.'' 

A  call  now  came  for  Bishop  Cummins  to  visit  Peoria, 
111.,  to  establish  the  new  church  in  that  city.  Bishops 
Cummins  and  Cheney,  Eevs.  C.  H.  Tucker,  W.  V.  Felt- 
well,  Mason  Gallagher  and  Col.  Aycrigg  accordingly  left 
Chicago  and  visited  Peoria,  to  consult  witli  Mr.  A.  G. 
Tyng  and  the  other  leaders  of  the  movement  there. 
The  subsequent  history  of  Christ  Church,  Peoria,  has 
shown  how  the  work  has  progressed  during  its  history 
of  over  twenty-five  years. 

On  January  4th,  1874,  Bishop  Cummins  held  service 
in  Steinway  Hall  and  Lyric  Hall,  Sixth  Avenue,  N^ew 
York  City,  from  which  service  has  come  the  noble  Church 
which  has  proved  in  so  many  instances  a  blessing  to  in- 
dividuals and  to  our  denomination,  known  as  the  First 
Church,  now  situated  on  the  corner  of  Madison  Avenue 
and  Fifty-fifth  Street. 

On  January  21st,  1874,  a  new  parish  was  started  by 
the  Rev.  W.  V.  Feltwell  in  Moncton,  N.  B.,  and  on  the 
25th  of  February,  a  committee  was  appointed  by  a  num- 
ber of  people  interested  in  the  Refonned  Episcopal 
Church  in  Ottawa,  to  invite  Bishop  Cummins  to  visit 
that  city  and  address  them  on  the  subject  of  the  new 
Church. 

On  March  1st,  1874,  the  Church  of  the  Incarnation, 
Brooklyn,  was  organized;  and  on  the  18th,  a  business 
meeting  in  regard  to  forming  a  parish  in  Aurora,  111.,  was 
held,  both  of  which  beginnings  have  since  faded  away. 

On  April  8th,  1874,  the  First  Reformed  Episcopal 
Church,  at  the  Falls  of  the  Schuylkill,  Philadelphia,  was 


154       llialory  uj  Hit  liejuriiicd  L'piscupal  Church. 

inaugurated,  with  the  Rev.  Walter  Windeyer  as  its  Kector. 
On  the  11th  of  the  same  month,  the  Rev.  William  Mc- 
Guire  was  received  into  our  denomination  and  was  de- 
posed from  the  Protestant  Jilpiscopal  Church  on  April 
26th.  This  clergyman  has  since  joined  the  ranks  of 
Reformed  Episcopalians  who  have  already  "crossed  the 
flood,"  a  list  growing  longer  as  the  years  roll  on. 

On  April  22d,  the  Rev.  William  T.  Sabine,  D.  D., 
offered  his  resignation  to  the  Church  of  the  Atonement, 
New  York'  and  was  called  to  the  First  Church,  entering: 
upon  his  duties  in  May,  1874. 

On  the  sixth  of  the  following  month,  the  Rev.  Mr. 
McGruire  held  services  in  the  interests  of  our  denomina- 
tion in  Lincoln  Hall,  Washington^  D.  C. 

"Founded  in  December,  1873,  by  21  men,  clergymen 
and  laymen,"  the  Reformed  Episcopal  Church  "in  less 
than  six  months,  numbers  now  two  Bishops,  15  other 
ministers,  and  about  1 500  communicants."  A  fair  record 
of  growth  for  a  new  Church! 

We  quote  here  a  letter  from  Bisliop  Cummins  to  Col. 
John  M.  Patton,  of  Virginia: 

11  East  Fifty-seventh  Street, 
New  York,  January  13th,  1874. 

My  Dear  Sir: — I  am  truly  happy  to  hear  from  you 
and  recognize  in  your  name  that  of  an  old  and  highly 
esteemed  acquaintance  in  the  pleasant  days  of  my  min- 
istry in  Richmond.  I  am  thankful  for  your  suggestions 
and  regard  them  as  valuable.  And  as  we  are  now  en- 
gaged in  the  work  of  improving  and  perfecting  the  Prayer 
Book  of  1785,  your  hints  will  be  of  service  to  us. 

On  one  point  you  are  mistaken,  however — I  did  not 
leave  the  Protestant  Episcopal  Church    to    escape  the 


General  Councils  and  History,  1873-1875.       155 

storm  of  obloquy  on  account  of  my  act  of  interdenomina- 
tional communion.  I  left  because  compelled  to  sanction 
Ritualism  and  its  deadly  errors  by  my  presence  and  offi- 
cial actS;,  with  no  power  to  control  or  repress  it.  The 
results  following  the  communion  in  New  York  only  re- 
vealed to  me  more  clearly  how  thoroughly  the  P.  E. 
Church  was  saturated  with  error  (out  of  dear  old  Virginia, 
1  must  add).  .  .  .  Geo  D.  Cummins. 

From  May  13th  to  19th,  1874,  the  Second  General 
Council  of  the  Church  was  held  in  First  Church,  New 
York.  The  Council  sermon  was  preached  by  Bishop 
Cheney — "The  Evangelical  Ideal  of  a  Visible  Church," 
Romans  xiv:  17. 

The  first  business  was  the  election  of  Bishop  Cummins 
as  Presiding  Bishop,  and  Mr.  H.  B.  Turner,  Secretary. 
A  code  of  rules  of  order  was  then  adopted.  The  Execu- 
tive Committee  appointed  in  1873  reported,  through  its 
Secretary,  Rev.  M.  B.  Smith,  in  substance  as  follows:  Six 
stated  and  six  adjourned  meetings  had  been  held,  and 
sub-committees  had  been  appointed  to  revise  the  Prayer 
Book  and  arrange  a  Constitution  and  Canons,  the  sub- 
committee reporting  to  the  Executive.  A  communica- 
tion had  been  received  from  ministers  and  laymen  of  the 
Church  of  England  and  of  the  Countess  of  Huntingdon 
Connexion,  asking  terms  of  union  with  the  Reformed 
Episcopal  Church.  This  report  was  approved  and 
accepted. 

The  Constitution  was  then  considered,  each  article 
being  dealt  with  separately.  On  the  following  day,  the 
consideration  of  the  Canons  was  the  order  of  business, 
and  the  whole  body  of  the  Canons  as  amended  was 
adopted. 


156       History  of  the  Reformed  Episcopal  Church. 

On  motion  of  Mr.  Alex.  G.  Tyng  of  Illinois,  a  coni- 
niittee  of  five  persons  was  appointed — Revs.  Wilson,  Mc- 
Guire,  Messrs.  Tyng,  Aldrich  and  Alexander — to  make 
nominations  for  otficers  and  committees  as  provided  in 
Canons  I  and  II,  Title  II. 

The  following  elections  were  made: 

Standing  Committee — Revs.  Marshall  B.  Smith,  B.  B. 
Leacocfk,  Mason  Gallagher,  Wm.  T.  Sahine,  Wm.  H.  Reid, 
and  Messrs.  Benj.  Aycrigg,  James  L.  Morgan,  Herbert  B. 
Turner,  Charles  D.  Kellogg,  and  Dr.  G.  A.  Sabine. 

Committee  on  Doctrine  and  Worship — Revs.  B.  B.  Lea- 
cock,  Wm.  McGuire,  Joseph  D.  Wilson,  and  Messrs.  Thos. 
H.  Powers,  Henry  Alexander,  and  Hon.  Stewart  L. 
Woodford. 

Commiitee  on  Constitution  and  Canons — Revs.  Mar- 
shall B.  Smith,  Edward  D.  Neill,  Walter  Windeyer,  and 
Messrs.  William  Aldrich,  Alex.  G.  Tyng,  and  Elbridge  G. 
Keith. 

Committee  on  Finance — Messrs.  Benj.  Aycrigg,  James 
L.  Morgan,  and  Albert  Crane. 

Treasurer — James  L.  Morgan. 

Trustees  of  the  Sustentation  Fund — Messrs.  Thomas  H. 
Powers,  William  E.  Wheeler,  and  the  members  of  the 
Finance  Committee. 

Rev.  M.  B.  Smith  in  the  morning  session  of  the  Council 
made  a  few  remarks  regarding  the  Free  Church  of  Eng- 
land, the  Secretary  reading  a  communication  from  that 
body.  "Mr.  Aldrich,  seconded  by  Mr.  Powers,  moved 
that  the  report,  including  the  Articles  of  Federative 
Union  with  the  Free  Church  of  England,  be  adopted," 
and  this  was  carried  by  a  standing  vote. 

Rev.  B.  B.  Leacock  then  moved  that  the  Secretary  send 
a  copy  of  these  articles  to  the  Convocation  of  the  Free 


General  Councils  and  History,  1873-1875.       157 

Church  of  England  and  that  an  answer  to  their  communi- 
cation be  cabled  to  England  by  the  Presiding  Bishop. 

In  the  afternoon  of  this  day,  after  the  election  of  offi- 
cers, Rev.  Mason  Gallagher, on  request  of  the  Council.read 
his  lecture  on  Prayer  Book  Revision.  The  report  of  the 
Executive  Committee  on  Prayer  Book  Revision  was  then 
considered  and  occupied  the  afternoon  and  evening  ses- 
sions, being  again  resumed  on  Friday,  when  both  the 
Orders  for  Morning  and  Evening  Service  were  adopted. 
The  adoption  of  the  Collects,  Epistles  and  Gospels  of  the 
Book  of  Common  Prayer  was  proposed  by  Mr.  Thomas  H. 
Powers,  and  carried.  The  Communion  Service  was  then 
taken  up  and  at  the  evening  session  adopted.  The 
amended  Order  for  Baptism  of  Infants  was  adopted  on 
Saturday  morning,  and  the  Ordination  Service  for  Pres- 
byters was  discussed  and  adopted,  as  was  the  Service  for 
Adult  Baptism  and  Confirmation. 

In  the  sessions  held  on  Monday,  the  Marriage  Service 
and  that  for  the  Burial  of  the  Dead,  as  amended,  were 
adopted,  and  the  Committee  on  Doctrine  and  Worship 
w^as  authorized  to  prepare  a  Catechism.  At  the  afternoon 
session,  the  "Prayers  and  Thanksgivings"  were  taken  up 
for  consideration  and  adoption,  as  also  the  Installation  of 
Pastors,  Consecration  of  Bishops,  Ordination  of  Deacons, 
and  Public  Reception  of  Presbyters. 

The  Revs.  B.  B.  Leacock,  M.  B.  Smith,  and  Messrs. 
Thomas  H.  Powers  and  H.  B.  T'urner,  were  appointed  to 
superintend  the  publication  of  the  Prayer  Book. 

At  the  session  of  Tuesday,  May  19th,  the  Articles  were 
refen*ed  to  the  Committee  on  Doctrine  and  Worship  for 
report  at  the  next  General  Council.  A  resolution  was 
then  carried,  offered  by  Rev.  B.  B.  Leacock,  as  follows: 

"WiiEREis,  The  great  mission  of  this  Church  is  not 


158       History  of  the  Reformed  Episcopal  Church. 

to  proselyte  from  among  the  Christian  bodies  about  us, 
but  to  preach  the  Gospel  to  the  unconverted,  and  to  seek 
for  Christ's  sheep  that  are  dispersed  abroad  without  a 
shepherd;  therefore, 

"Resolved,  That,  in  the  judgment  of  this  Council,  it  is 
important  that  missionar}^  societies  be  at  once  organized 
in  our  parishes,  for  the  promotion  of  this  end." 

Mr.  Thomas  Moore  "moved  that  the  name  of  the 
Church  be  clianged  to  The  Reformed  Protestant  Episco- 
pal Church."  This  motion  was  referred  to  the  Com- 
mittee on  Doctrine  and  AVorship,  who  subsequently  re- 
ported as  follows:  "Inasmuch  as  the  name  'Reformed'  has 
been  already  so  long  in  use,  and  as  it  meets  all  the  objects 
sought  for  in  the  use  of  the  name  Trotestant,'  your  Com- 
mittee advise  that  there  be  no  change  in  the  name  of  this 
Church."  This  report  was  accepted  and  its  adoption  was 
carried. 

The  closing  session  of  the  Council  was  occupied  with  a 
missionary  meeting,  several  addresses  being  made  and  a 
collection  taken  and  subscribed  of  $14,600.  The  Council 
then  closed  with  the  singing  of  the  Gloria  in  Excelsis. 

Shortly  after  the  Council,  on  June  34th,  1874,  Bishop 
Cummins  was  deposed  from  the  ministry  of  the  Protestant 
Episcopal  Church. 

On  the  15th  of  the  following  month  (July),  1^'mmaiuiel 
Church,  Louisville,  Ky.,  withdrew  from  the  Protestant 
Episcopal  Communion,  and  on  July  16th  voted  to  enter 
<he  Refornied  Episcopal  Church,  with  two  hundred  mem- 
bers, their  Wardens,  Vestry  and  former  church  building. 
This  church  bravely  held  its  own  for  a  few  years,  but  was 
finally  given  up. 

On  October  21st,  1874,  Dr.  James  A.  Latane,  who  had 
withdrawn  from  the  Protestant  Episcopal  Church  in  the 


General  Councils  and  History,  1S73-1875.       159 

preceding  January^  was  formally  received  into  the  Re- 
formed Episcopal  Church;  also  the  Rev.  W.  S.  Perkins. 

In  November.  1874^  Bishop  Cummins  said:  "The  action 
of  the  Genera]  Convention  (Protestant  Episcopal),  in 
refusing  even  to  touch  the  Prayer  Book  (for  revision), 
has  justified  our  whole  course." 

On  the  18th  of  November,  Bishop  Cummins  visited  St. 
John,  N.  B.,  going  to  Moncton  on  the  following  day,  and 
also  to  Sussex,  and  thence  to  Toronto. 

The  Rev.  J.  Eastburn  Brown  liaving  withdrawn  from 
the  Protestant  Episcopal  Church,- and  united  with  our 
denomination,  became  the  Rector  of  the  church  in  Monc- 
ton, N.  B.  On  the  18th  of  November,  1874,  also,  "Dean 
Cridge  and  350  communicants  of  the  Cathedral,  Victoria, 
B.  C,  retired  from  the  Church  of  England,  and  identified 
themselves  v/ith  the  Reformed  Episcopal  Church." 

On  November  23d,  1874,  service  was  held  by  the 
Second  Reformed  Episcopal  Church,  Philadelphia,  Bishop 
Cummins  preaching  morning  and  evening.  To  this 
parish  the  Rev.  Dr.  Nicholson  came  on  December  Gtli, 
1874. 

On  December  6th,  service  was  held  in  Association  Ila]], 
Newark,  Bishop  Cummins  preaching  the  sermon,  and  the 
Rev.  Mason  Gallagher  reading  the  service.  A  church 
lot  was  given,  worth  $10,000,  and  some  seven  or  eight 
hundred  dollars  a  year  was  pledged.  The  church  was 
organized  on  the  25th  of  the  same  month.  The  forma- 
tion of  this  parish  grew  out  of  the  withdrawal  of  Dr. 
Nicholson  from  the  Protestant  Episcopal  Church,  while 
Rector  of  the  Newark  (P.  E.)  parish. 

On  the  27th  of  December,  1874,  the  first  service  was 
held  in  Lehman's  Hall,  Baltimore  (North  Howard  Street). 

This  brings  us  to  the  close  of  the  most  important  events 


3  00       History  of  llic  Iicfornted  Episcopal  Church. 

of  the  history  of  our  Church  up  to  the  year  1875.     It 
seemed  to  liave  been  marked  with  a  steady  progress,  above . 
all,  with  God^s  blessing,  and  as  we  take  up  the  account 
of  the  next  five  year  period,  we  can  truly  say,  "Hitherto 
hath  the  Lord  helped  us." 


First  Church,  Xew  York,  X.  Y. 


Chapter  XIII. 

General  Councils  mid  History,  1875-1880. 

The  year  1875  opened  with  brighter  hopes  and  stronger 
courage,  as  the  work  strengthened  and  spread.  Despite 
opposition;,  God's  blessing  was  evident,  and  the  belief  that 
the  work  was  His  gave  renewed  fervor  to  the  workers. 

In  Chicago,  a  third  church  had  been  started  in  January 
of  this  year,  with  the  hope  of  a  fourth  to  follow.  In 
February,  the  Rev.  J.  Howard-Smith,  D.  D.,  Sector  of 
St.  John's  Church,  Knoxville,  Tenn.,  withdrew  from  the 
ministry  of  the  Protestant  Episcopal  Church,  and  accepted 
a  call  to  the  new  Reformed  Episcopal  parish  in  Newark, 
N".  J.  In  the  same  month  the  Third  Reformed  Episcopal 
Church,  in  Germantown,  Philadelphia,  was  started. 

The  work  in  Colorado  at  this  time  gave  great  promise, 
but  we  have  to-day  no  representation  within  the  State. 
In  Illinois  the  work  was  even  more  encouraging,  in 
March,  1875,  the  report  being,  "There  are  now  six 
clergymen  at  work  in  Illinois,  five  organized  parishes,  and 
two  more  that  will  soon  be  organized,  and  we  look  forward 
to  the  organization  of  a  Synod  before  the  meeting  of  the 
next  Council  in  May." 

A  new  church  was  inaugurated  in  Kensington,  Phila- 
delphia, and  in  March,  Rev.  J.  S.  Malone,  formerly  a 
Protestant  Episcopal  clergyman  in  Pittsburgh,  Pa.,  was 
called  to  take  up  the  work.  On  March  17th,  Rev. 
C.  H.  Tucker  preached  in  Oxford  Hall,  Oxford  Street, 
Philadelphia,  for  the  purpose  of  starting  a  church  in  this 
section  of  the  city,  now  known  as  the  Church  of  Our 
Redeemer. 


162       Uislonj  uf  the  Refornied  Episcopal  Church. 

On  April  7th,  1875,  the  Church  of  the  Redeemer,  Bal- 
timore, Md.,  was  organized,  and  a  Gennan  Lutheran 
Church  in  Chicago,  St.  Stephen's,  made  application  for 
admission,  hut  this  parish  was  really  never  one  with  ns. 
During  this  year,  the  church  at  Put-in-Bay,  Ohio,  for- 
merly a  Protestant  Episcopal,  afterward  a  Congregational 
Church,  voted  to  enter  our  communion.  Emmanuel 
Church,  Toronto,  Canada,  also  started  in  this  year,  pur- 
chased a  building  lot,  and  began  the  erection  of  a  frame 
chapel. 

The  Act  of  Incorporation  of  the  Trustees  of  the  Sus- 
tentation  Fund  of  our  Church  was  passed  in  1875. 

The  Third  Council  convened  in  Christ  Church,  Chicago, 
Wednesday,  May  12th,  1875.  The  Council  sermon  was 
preached  by  Bishop  Cummins  from  2  Cor.  x:  4,  5.  At 
the  afternoon  session,  the  election  of  officers  was  as  fol- 
lows: Bishop  Cummins,  Presiding  Bishop;  Herbert  B. 
Turner,  Secretary;  James  L.  Morgan,  Treasurer. 

A  report  was  received  from  the  Committee  ou  Publica- 
tion of  the  Prayer  Book,  and  duly  accepted.  Tlie  report 
of  the  Standing  Committee  gave  a  list  of  fourteen  minis- 
ters received,  four  candidates  for  orders,  and  the  addition 
of  seven  churches.  Bishop  Cheney  then  read  his  report 
as  Missionary  Bishop  of  the  West,  stating  that  on  January 
4th,  1874,  forty-six  persons  were  confirmed  in  Christ 
Church,  Chicago,  and  giving  equallv  encouraging  ac- 
counts of  the  work  in  other  parts  of  the  West.  Seven 
m.inisters  and  two  Bishops  were  appointed  to  outline  the 
boundaries  of  the  Missionary  Jurisdictions;  also,  on  mo- 
tion of  Pev.  W.  T.  Sabine,  a  committee  of  three  was 
appointed  to  prepare  a  statement  of  the  points  of  dif- 
ference. 

A  document  was  read  from  the  Free  Church  of  Fndand 


General  Councils  and  History,  1875-1S80.        163 

which  resulted  in  the  adoption  by  both  Churches  of  the 
Articles  of  Federative  Union,  given  in  full  in  Chapter 
XVIII,  and  by  the  former  Church  revoked  June  38th, 
1881. 

The  report  of  the  Presiding  Bishop  was  very  encourag- 
ing regarding  new  churches,  both  in  the  United  States 
and  Canada. 

On  motion,  a  committee,  consisting  of  Hon.  D.  J. 
Hughes,  Messrs.  Wessel,  Scharff  and  Albert  Crane,  was 
appointed  on  the  "permanent  support  of  the  general  and 
missionary  objects  of  this  Church,  and  the  supply  of  the 
Sustentation  Fund.'^ 

The  Articles  of  the  Eeformed  Episcopal  Church  were 
then  acted  upon  and  adopted  as  they  now  stand. 

The  Council  proceeded  to  the  election  of  a  Missionary 
Bishop,  Rev.  William  R.  Nicholson,  D.  D.,  being  elected, 
by  a  vote  of  22  out  of  35  for  the  clergy,  and  23  out  of  29 
for  the  laity. 

Rev.  Benjamin  Johnson  was  appointed  as  an  evangelist 
for  the  South.  The  Council  also  accepted  the  gift  of  Mr. 
Gurdon  S.  Hubbard  of  thirty  acres  of  land  near  Chicago, 
for  the  purpose  of  erecting  a  theological  seminary  thereon 
within  the  following  five  years. 

Two  other  Missionary  Bishops  were  elected  at  this 
Council — the  Rev.  Edward  Cridge,  and  the  Rev.  James  A. 
Latane,  the  latter  declining  the  election. 

We  quote  here  a  resolution  adopted  at  this  Third 
Council: 

^^Vheeeas,  In  answer  to  many  prayers,  it  graciously 
pleased  the  Great  Head  of  the  Church  to  restore  to  us 
'the  old  paths,^  and  the  simple  faith  and  practice  of  our 
fathers,  by  the  organization  of  a  Reformed  Episcopal 
Church;  therefore, 


IGi       llinlorjj  of  the  Beformcd  Episcopal  Church. 

^'Resolved,  That  this  Council  recommend  that  Decem- 
^ber  2d  be  observed  in  all  our  congregations  as  a  day  of 
special  thanksgiving  to  the  Lord  Jesus  Christ  for  this 
great  blessing;  and  that  we  give  expression  to  our  grati- 
tude on  these  anniversary  occasions  by  renewed  self- 
consecration  of  ourselves  to  Him  and  His  service." 

These  seem  to  be  the  main  features  of  importance  taken 
up  in  the  Third  General  Council. 

In  1874,  several  colored  churches  of  the  Protestant 
Episcopal  Communion  applied  for  admission  into  our  de- 
nomination, and  on  November  18th,  1875,  Bishop  Cum- 
mins went  to  visit  among  them.  At  the  Council  of  1875, 
Eev.  Benjamin  Johnson  was  appointed  their  evangelist, 
and  the  work  finally  came  under  the  supervision  of  Bishop 
Stevens,  who  has  since  then  labored  so  faithfully  among 
this  people. 

In  June,  1875,  Eev.  Samuel  Fallows,  D.  D.,  President 
of  Illinois  Wesleyan  University,  Bloomington,  111.,  was 
received  into  our  ministry  from  the  Methodist  Episcopal 
Church,  and  became  the  Rector  of  St.  Paul's  Church, 
Chicago.  In  September,  a  Protestant  Episcopal  Church 
in  Chillicothe,  111.,  unanimously  voted  to  enter  the  l?c- 
formed  Episcopal  Church. 

In  the  end  of  this  year,  the  Second  Reformed  Episcopal 
Church,  New  York  City,  was  organized,  with  about  100 
members,  the  Rev.  George  Howell,  Rector. 

In  January,  1876,  The  Appeal  published  the  fact  that 
the  Rev.  Wm.  R.  Nicholson,  D.  D.,  had  accepted  his  elec- 
tion to  the  Bishopric,  and  the  consecration  took  place 
on  February  24th,  the  service  being  conducted  by  Bishop 
Cunmiins,  assisted  by  Bishop  Cheney,  Bishop  Simpson, 
and  Rev.  Dr.  Hatfield,  of  the  Methodist  Episcopal  Church, 
and  others. 


General  Councils  and  History,  1815-1880.        165 

In  187G,  a  work  was  inaugurated  in  Miller's,  Essex  Co., 
Va.,  where  at  the  present  time  the  Eev.  Joseph  Lewis  is 
laboring.  On  March  12th,  the  new  Church  of  the  Ke- 
deemer,  Baltimore,  Md.,  was  dedicated  by  Bishop  Cum- 
mins. Two  parishes  were  formed  in  May  of  this  year, 
one  in  Cumberland,  Md.,  the  Eev.  J.  K.  Dunn,  Eector, 
and  one  in  Digby,  N.  S. 

In  April.  1876,  the  Synod  of  Chicago  was  organized. 

In  the  month  of  June,  1876,  occurred  the  death  of 
Bishop  Cummins,  after  a  brief  illness.  An  account  of 
his  life  is  given  in  another  chapter.  His  last  words  re- 
garding the  Church  he  loved  and  for  which  he  had  worked 
so  devotedly,  were:  "1  would  have  been  glad  to  have 
worked  longer  for  the  dear  Church,  but  God  knows  best." 
His  message  to  the  Church  was:  "Tell  them  to  go  forward 
and  do  a  grand  work;"  and  then  the  last  testimony  of 
the  waiting  saint,  as  he  passed  from  earth  to  heaven,  was, 
"Jesus!  Precious  Saviour!"  The  funeral  services  were 
held  in  the  Church  of  the  Eedeemer,  Baltimore,  con- 
ducted by  Bishops  Cheney  and  Nicholson,  Eev.  Mr.  Wash- 
burn, Eev.  Mr.  Postlethwaite,  and  others.  His  grave  lies 
in  Loudon  Park  Cemetery. 

(Since  the  beginning  of  the  work  upon  this  history, 
in  the  month  of  April,  1900,  the  wife  of  our 
founder,  Alexandrine  Macomb  Cummins,  has  gone  to  join 
her  beloved  husband.  In  all  the  years  of  our  histor}^, 
she  was  a  most  faithful  advocate  of  the  Eeformed  Epis- 
copal Church.) 

It  was  with  saddened  hearts  that  the  representatives 
of  the  Eeformed  Episcopal  Church  gathered  in  Emmanuel 
Church,  Ottawa,  Canada,  in  July,  1876.  In  her  early 
infancy,  as  it  were,  the  Church  was  bereft  of  her  earthly 
guide.     Perhaps  it  was  that  she  might  rely  the  more  upon 


1G6       llisLury  of  the  Rejonned  Episcopal  Church. 

the  Lord,  whose  Church  it  vvas^,  and  who  had  most  surely 
been  with  His  i>eople  from  the  beginning.  The  Council 
sermon  on  the  "Priesthood  of  the  Church  of  God/'  1 
Peter  ii:  5,  was  preached  by  Bishop  W.  li.  Nicholson. 
Bishop  Charles  Edward  Cheney  was  elected  Presiding 
Bishop;  Eev.  M.  B.  Smith,  Secretary.  On  motion,  a 
committee,  consisting  of  Bishops  Cheney  and  Nicholson, 
Pev.  W.  T.  Sabine,  Judge  Hughes  of  Ontario,  and  General 

C.  P.  Buckingham  of  Illinois,  was  appointed  to  draw  up 
resolutions  regarding  the  death  of  Bishop  Cummins. 

The  committee  appointed  at  the  previous  Council  to 
frame  a  statement  setting  forth  the  points  of  difference 
between  our  Church  and  the  Protestant  Episcopal  Church, 
reported,  giving  the  statement  as  we  have  it  to-day. 

On  the  third  day  of  the  Council,  July  14th,  a  communi- 
cation was  read  from  the  Free  Church  of  England,  enclos- 
ing its  Declaration  of  Principles  and  a  Declaration 
explanatory  of  its  Constitution,  adopted  at  a  Convocation 
in  England,  in  June,  1876.  This  was  referred  to  the 
Committee  on  Constitution  and  Canons. 

One  Missionary  Bishop  was  elected,  the  Rev.  Samuel 
Fallows,  D.  D.,  who  received  30  out  of  34  clerical,  and 
31  out  of  34  lay  votes.  The  Eev.  Dr.  Fallows,  together 
with  the  Rev.  Edward  Cridge,  B.  A.  (elected  at  the  Coun- 
cil of  1875),  were  consecrated  in  Emmanuel  Church,  Ot- 
tawa, July  17th,  by  Bishop    Charles    Edward    Cheney, 

D.  D.,  assisted  by  Bishop  Wm.  R.  Nicholson,  and  others. 
The  following  resolutions  in  regard  to  Bishop  Cummins 

were  adopted: 

"Whereas,  In  the  Providence  of  God,  the  Senior 
Bishop  of  this  Church  has  been  called  from  his  earthly 
labors  to  receive  his  reward  in  heaven,  it  is  right  and 
becoming  that  this  General  Council  should  express  its 


General  Councils  and  History,  1S75-1880.        1G7 

high  appreciation  of  the  magnitude  and  effectiveness  of 
his  work  in  behalf  of  this  Church,  and  of  the  great  loss 
it  has  sustained  in  his  death;  therefore, 

^'Resolved,  That  we  recognize  in  Bishop  Cummins  a 
true  Gospel  Reformer,  raised  up  of  God  for  the  great  and 
needed  work  which  he  performed,  and  owned  of  Him  in 
the  wonderful  blessing  conferred  upon  his  labors  and 
sacrifices. 

'^Resolved,  That  to  the  indomitable  courage,  faithful- 
ness to  high  purpose,  whole-hearted  devotion  to  the  cause 
of  truth,  and  the  abiding  faith  in  God  and  His  Word,  of 
the  late  Bishop  Cummins,  we  owe,  under  God,  the  present 
existence  of  our  beloved  Reformed  Episcopal  Church. 

"Resolved,  That,  in  tlie  sweetness  of  his  character,  his 
great  humility,  his  Christ-like  meekness  and  gentleness, 
his  untiring  patience,  his  purity  of  life  and  integrity  of 
purpose.  Bishop  Cummins  has  left  to  the  Church  and  to 
the  world  a  bright  example,  of  which  the  memory  should 
be  preserved  and  cherished  as  a  sacred  treasure. 

"Resolved,  That,  while  we  lament  the  loss  of  one  whose 
personal  and  official  relations  to  this  Church  have  been 
so  completely  interwoven  with  its  very  existence,  as  well 
as  its  prosperity,  and  we  cannot  yet  see  how  the  wound 
that  his  loss  has  made  can  be  healed,  we  will  yet  adopt  the 
exhortation  of  his  dying  moments,  even  as  the  ancient 
people  of  God  obeyed  the  Divine  command,  ^Go  forward,' 
believing  that  Ke  who  divided  the  waters  then  will  make 
a  way  for  us  through  the  sea  of  our  troubles,  and  lead 
us  to  the  full  completion  of  the  great  work  before  us. 

"Resolved.  That  a  copy  of  these  resolutions  be  presented 
to  the  family  of  Bishop  Cummins,  together  with  the  assu- 
rance of  the  heartfelt  sympathy  of  the  members  of  this 
Council  with  them  in  their  great  affliction." 


1G8       Uislory  of  the  Refonaed  Episcopal  Church. 

A  memorial  service  was  held  on  Saturday  evening,  July 
15th,  in  Emmanuel  Church,  conducted  by  Bishops 
Cheney  and  Nicholson,  Kevs.  Mason  Gallagher,  H.  M. 
Collisson,  Charles  H.  Tucker,  with  addresses  by  various 
members  of  the  Council. 

At  this  Council,  some  further  action  was  taken  on  the 
Constitution  and  Canons. 

On  October  10th,  1876,  the  corner-stone  of  the  First 
Kef ormed  Episcopal  Church,  New  York  City,  was  laid.  In 
these  exercises.  Bishop  Nicholson  and  others  participated. 
On  the  following  day.  Bishop  Nicholson  assisted  in  laying 
the  corner-stone  of  Emmanuel  Church,  Newark,  N.  J. 

In  1877,  Mr.  Edward  Martin,  of  New  York  State, 
oifered  160  acres  of  land  outside  of  Chicago,  in  connec- 
tion with  the  University  of  the  West,  on  which  to  erect 
a  Theological  Seminary. 

The  Fifth  General  Council  of  the  Eef ormed  Episcopal 
Church  opened  its  sessions  in  the  chapel  of  the  Second 
Church,  Philadelphia,  May  9th,  1877.  The  sermon  was 
preached  by  the  Eev.  Mason  Gallagher,  on  Jer.  vi:  16. 
Bishop  Samuel  Fallows  was  elected  Presiding  Bishop; 
Rev.  Marshall  B.  Smith,  Secretary. 

The  Committee  on  Doctrine  and  Worship  presented  a 
curriculum  of  study  for  theological  students  of  this 
Chui'ch,  and  much  of  the  remainder  of  the  Council,  out- 
side of  the  reports  of  the  Bishops  and  various  Committees, 
was  occupied  with  the  consideration  of  the  Constitution 
and  Canons  and  their  amendments. 

A  report  was  made  for  the  Special  Committee  on  the 
Duties  and  Clerical  Standing  of  the  Diaconate,  by  its 
Chairman,  Ptcv.  W.  H.  Cooper,  and  the  following  day  was 
fully  discussed  and  finally  carried  over  to  the  next  Council. 

The  subject  of  the  establishment  of  the  Reformed  Epis- 


General  Councils  and  History,  1875-1880.        161' 

copal  Church  m  England  was  taken  up,  and  a  paper, 
signed  by  clergy  and  laity  in  England,  urging  the  need 
lor  our  Church  there,  was  read,  resulting  in  a  resolution 
adopted  by  54  yeas  to  9  nays,  "That  the  work  of  this 
Church  be  extended  to  the  Kingdom  of  Great  Britain 
and  Ireland;  that  a  Bishop  of  this  Church  be  elected  for 
the  Kingdom  of  Great  Britain  and  Ireland." 

A  testimonial  was  presented,  certifying  to  the  fitness 
of  Eev.  Thomas  Huband  Gregg,  D.  D.,  M.  D.,  and  he  was 
elected  Bishop  of  the  English  branch  of  the  Church  on 
a  vote  of  23  out  of  29  clerical,  and  20  out  of  27  lay  votes. 
Eev.  Thomas  Huband  Gregg,  D.  D.,  M.  D.,  was  duly 
consecrated  in  the  Eirst  Church,  New  York,  June  20th, 
1877,  the  sermon  being  preached  by  Bishop  Charles  Edw. 
Cheney,  D.  D.,  on  Psalm  Ixxii:  16;  Bishop  Fallows  being 
assisted  by  Bishops  Cheney  and  Nicholson  and  several 
other  members  of  the  Council. 

On  Sunday,  October  21st,  1877,  the  beautiful  edifice 
of  the  Second,  now  St.  Paul's  Church,  Philadelphia,  was 
opened,  the  property  then  being  valued  at  $175,000. 

On  January  2d,  1878,  the  Church  of  the  Covenant, 
Philadelphia,  was  organized,  with  some  64  members,  and 
a  call  was  given  to  their  former  Pastor,  the  Eev.  William 
Newton,  just  resigned  from  the  Protestant  Episcopal 
Church  of  the  Nativity,  Philadelphia. 

The  Sixth  Council  was  held  in  Emmanuel  Church, 
Newark,  N.  J.,  May  8th,  1878.  The  sermon  was  preached 
by  the  Eev.  Marshall  B.  Smith,  on  1  Peter  ii:  5.  Bishop 
Fallows  was  re-elected  Presiding  Bishop. 

A  communication,  signed  by  the  Bishops  and  clergy  of 
the  Eeformed  Episcopal  Church  in  Great  Britain, 
was  read,  requesting  permission  to  form  an  English 
Synod,   and    to    revise    the    Prayer    Book,    in    order 


110       liislonj  of  lite  Bcfoiined  MJpiscopal  Church. 

to  adapt  it  to  the  needs  ol  that  braucli  ol  the  Church. 
This  request  was  granted  by  act  oi  the  Council,  and  three 
Commissioners  were  appointed  to  confer  with  three  Eng- 
lish Commissioners  as  to  the  changes  necessary — these 
were  Bishop  Fallows,  Hon.  Stewart  L.  Woodford,  and 
Mr.  H.  B.  Turner. 

At  the  General  Council  of  1877,  a  resolution  had  been 
offered  by  Mr.  George  May,  of  Ontario,  "That  the  Com- 
mittee on  Doctrine  and  Worship  be  directed  to  take  into 
consideration  the  formulating  of  a  Catechism  for  the  use 
of  Sunday  schools  in  connection  with  the  Kef  ormed  Epis- 
copal Church,  at  as  early  a  date  as  possible.'' 

At  the  same  Council,  "on  motion  of  Kev.  Mason  Gal- 
lagher, it  was  resolved  that  the  Catechism  of  King 
Edward  VI  be  referred  to  the  Committee  on  Doctrine  and 
Worship,  to  consider  the  propriety  of  publishing  it  for 
the  benefit  of  members  of  our  communion.'' 

At  the  Council  of  1878,  this  Committee  reported, 
through  its  Chairman,  Bishop  W.  R.  Nicholson,  D.  D., 
that  they  did  not  favor  the  publication  of  the  Catechism 
of  Edward  VI,  owing  to  its  length  and  obsolete  style,  and 
that  under  instructions  of  the  last  Council  they  had  pre- 
pared a  Catechism,  which  was  ready  for  the  perusal  of 
the  present  Council.  It  was  resolved  that  this  Catechism 
be  printed  in  pamphlet  form,  to  be  acted  upon  at  the  next 
Council,  but  with  no  official  sanction  during  the  interim. 

At  the  Council  of  1879,  "it  was  moved  by  the  Eev.  J. 
D.  Wilson  that  the  Catechism  presented  by  the  Committee 
on  Doctrine  and  Worship,  together  with  the  Catechism 
in  the  Book  of  Common  Prayer,  published  by  the  Eevision 
Society,  under  the  presidency  of  Lord  Ebury,  be  referred 
to  the  Bishops,  with  instruction  to  report  to  this  Council. 
Motion  prevailed." 


General  Councils  and  History,  1875-1880.        171 

At  the  Council  of  1881,  the  Special  Committee  on  Cate- 
chisms recommended  that  the  Catechism  presented  at  the 
Council  of  1878,  "and  the  one  submitted  by  Bishop  Fal- 
lows, be  both  permitted  for  present  use  in  this  Church; 
and  that  any  others,  now  or  hereafter  to  be  suggested,  be 
referred  to  the  Committee  on  Doctrine  and  Worship  for 
consideration  and  report  at  the  next  Council." 

In  October,  1878,  Bishop  Fallows  visited  Bermuda  and 
assisted  in  the  opening  of  the  new  church  there.  In 
November,  the  Church  of  the  Atonement,  Brooklyn, 
N".  Y.,  laid  its  corner-stone,  and  the  basement  was  used 
the  following  Christmas  day. 

On  November  10th,  1878,  the  opening  services  of  the 
Bishop  Cummins  Memorial  Church,  Baltimore,  Md.,  were 
held,  and  in  the  same  month  a  new  parish  was  organized 
in  Cincinnati,  Ohio. 

It  might  be  of  interest  to  note  here  that  the  Eev.  Dr. 
Posthlewaite,  at  one  time  rector  of  the  Cummins  Memorial 
Church,  Baltimore,  was  afterward  Chaplain  at  West  Point 
Academy,  N.  Y.  For  a  while  he  used  our  Prayer  Book 
there,  and  was  ever  a  staunch  advocate  of  the  Eeformed 
Episcopal  Church  at  that  important  institution.  At  one 
time  an  effort  was  made  to  remove  him,  but  President 
Arthur,  on  being  informed  of  his  high  testimonials  from 
Bishop  Potter  and  others,  refused  to  take  him  from  his 
post. 

On  December  16th,  1878,  the  Chapel  of  the  Reconcilia- 
tion, Philadelphia,  accommodating  some  250  persons,  was 
consecrated.  This  parish  has  within  a  few  years  com- 
pleted its  church  proper,  and  under  its  much-loved  Eec- 
tor,  Rev.  F.  H.  Reynolds,  is  doing  a  good  work  in  that 
section  of  the  city. 

During  this  year,  the    Presiding   Bishop    received    a 


]  72       Hi  slur y  of  Ihe  llefonned  Episcopal  Church. 

C'OiiiiDUJiicalioii  from  ULsliop  Gregg,  of  England,  request- 
ing letters  diniissory,  but  this  request  was  not  granted. 
Before  this  decision  liad  been  made,  however.  Bishop 
Gregg  seceded  from  our  Church,  and  formed  a  small  body 
called  the  Reformed  Church  of  England.  Bishop  John 
Sugden  was  then  recognized  by  the  General  Council  as 
head  of  the  English  branch.  As  recommended  by  the 
Council,  overtures  of  peace  were  made  to  the  seceding 
party  by  Bishop  Sugden,  representing  the  English 
Church,  but  these  were  declined. 

The  death  of  Mr.  Thomas  H.  Powers,  without  provision 
in  his  will  for  some  outstanding  loans  to  various  churches, 
among  others  the  Bishop  Cummins  Memorial  Church, 
Baltimore,  plunged  that  parish  into  a  most  trying  posi- 
tion, rendering  the  raising  of  some  $5000  an  imperative 
necessity,  in  order  to  save  the  building.  This  calamity 
was  really  the  chief  cause  of  the  disbanding  of  a  number 
of  parishes  in  Florida  and  other  sections  of  the  country. 

The  seventh  General  Council  convened  in  Christ 
Church,  Chicago,  May  28th,  1879.  The  sermon  was 
preached  by  the  Eev.  Joseph  D.  Wilson,  of  Peoria,  111.,  on 
1  Timothy  iii:  15,  "The  Church  the  Witness  to  the  Super- 
natural Life."  Bishop  Nicholson  was  elected  Presiding 
Bishop;  the  Rev.  Edward  Wilson,  D.  D.,  Secretary. 

The  General  Committee  reported  that  during  the  year 
the  advisability  of  a  Publication  Society  was  discussed  by 
it,  among  other  matters,  and  a  committee  was  appointed 
to  consider  the  subject. 

The  question  of  the  apparent  danger  of  a  separation  in 
the  English  Church  under  Bishop  Gregg  had,  during  the 
year,  caused  more  or  less  anxiety,  and  the  matters  were 
brought  before  the  Council  for  action.  The  report  of  the 
American  Commissioners  appointed  at  the  previous  Coun- 


General  Councils  and  History,  1875-1880.        173 

cil  to  confer  with  those  of  England  was  submitted.  They 
recommended  a  system  of  "territorial  Episcopal  Jurisdic- 
tions, with  power  to  the  congregations  in  each  to  organize 
themselves  into  Synods/'  the  same  to  be  represented  at 
the  General  Councils  of  the  Church,  together  with  "cer- 
tain changes  in  the  organic  law  of  the  Church,  which  in 
their  judgment  and  in  that  of  their  English  brethren  are 
necessary  or  desirable  to  secure  to  the  congregations  in 
each  country  their  own  more  immediate  self-government." 

The  General  Council,  on  going  into  the  Committee  of 
the  Whole  in  its  afternoon  session  of  the  third  day,  re- 
ported the  unanimous  adoption  of  the  following  resolu- 
tions: 

"That  the  Committee,  when  it  rises,  do  report  the 
following  resolutions  to  the  Council: 

"Resolved,  That  this  Council  approve  of  the  action  of 
the  late  Presiding  Bishop  and  General  Committee  with 
regard  to  the  withholding  letters  dimissory  from  Bishop 
Gregg,  in  the  circumstances  in  which  they  were  placed. 

"That  with  the  unhappy  differences  existing  amongst 
our  brethren  in  England,  and  in  view  of  the  fact  that  this 
Church  recognizes  no  Church  but  the  Universal  Church 
of  Christ,  and  this  as  one  of  its  branches;  that  it  is  a 
fundamental  principle  upon  which  the  Reformed  Epis- 
copal Church  has  stood  from  its  inception;  that  we  recog- 
nize no  national  or  mere  sectional  boundaries.  We  re- 
comm.end  our  brethren  in  England,  in  the  spirit  of  the 
Gospel  and  on  the  canon  of  love  to  God  and  love  to  msn, 
the  glory  of  Christ  and  the  good  of  His  flock,  to  meet 
together  in  General  Synod  and  retrace  lost  steps. 

"That  all  correspondence  be  mutually  sun^endered  for 
destruction,  bearing  on  the  subjects  of  the  existing  dif- 
ferences. 


]  Ttt       llisionj  of  the  Refunned  Episcopal  Church, 

''That  the  said  Synod  be  presided  over  by  electing  a 
temporary  presiding  officer. 

'•That  the  brethren  do  then  choose  a  Bishop  to  preside 
over  their  deliberations,  and  proceed  to  organize  their 
Synod,  and  declare  abrogated  all  Canons,  Eules  and 
Kegulations  which  are  plainly  inconsistent  with  the 
foundation  principles  of  this  Church,  and  to  the  substi- 
tuting therefor  such  others  as,  in  the  wisdom  of  the 
assembled  brethren,  may  be  determined  on  as  consti- 
tutional. 

"That  a  copy  of  these  resolutions  be"  forwarded  to 
Bishops  Gregg  and  Sugden,  with  the  earnest  request  that 
they  mutually  act  upon  them,  and  calliug  upon  the  clergy 
and  lay  delegates  of  the  several  congregations  they  repre- 
sent, for  the  purpose  of  effecting  the  proposed  com- 
promise." 

These  resolutions,  offered  by  Bishop  Cheney  and 
amended  by  Col.  Bennett,  were  unanimously  confirmed 
by  the  Council. 

The  election  of  Eev.  A.  S.  Richardson  by  the  English 
Synod  to  the  office  of  Bishop  was  also  confirmed  by  the 
Council,  and  he  was  elected  on  a  vote  of  52  yeas  to  25 
nays. 

The  Rev.  James  A.  Latane,  D.  D.,  was  elected  to  the 
office  of  Bishop  for  the  General  Missionary  Jurisdiction 
of  the  South,  and  Rev.  P.  F.  Stevens,  D.  D.,  as  Bishop  of 
the  Special  Missionary  Jurisdiction  of  the  South;  and 
on  June  22d,  these  three  clergymen  were  duly  consecrated 
in  the  Second  Reformed  Episcopal  Church,  Philadelphia. 

A  petition  was  received  at  this  Council  from  the  colored 
brethren  of  the  South,  requesting  permission  to  organize 
as  the  Special  Missionary  Jurisdiction  of  Charleston  and 
Vicinity,"  under  the  direction  of  the  Presiding  Bishop. 


General  CouiiciU  and  History^  1875-1S80.        175 

In  this  same  month  (June,  1879),  a  letter  was  received 
from  the  Rev.  B.  B.  Ussher,  M.D.,  requesting  the  removal 
of  his  name  from  our  clergy  list,  as  he  intended  joining 
the  party  under  Bishop  Gregg.  In  the  end  of  this  month, 
a  movement  was  made  in  Canada  for  the  organization  of 
a  Synod  there,  and  Bishop  Latane  was  assigned  to  the 
oversight  of  the  churches. 

In  1879,  Bishop  Fallows  again  assumed  charge  of  St. 
Paul's  Church,  Chicago. 

On  May  27th,  1880,  at  the  request  of  the  General  Com- 
mittee, tlie  name  of  Bishop  Gregg  was  erased  from  the 
clergy  list  of  the  Reformed  Episcopal  Church. 

This  practically  covers  the  main  points  of  our  history 
from  1875  to  1880.  A  record  of  blessing,  even  while 
checkered  by  the  cloud  of  dissension  in  our  English 
branch,  yet  perhaps  this  was  to  teach  us  as  a  denomina- 
tion the  lesson  that  we  should  more  fully  rely  on  the  arm 
of  God.  This  was  a  lesson  brought  still  nearer  to  our 
hearts  in  the  death  of  our  founder  in  these  the  early  years 
of  our  work,  but  God  knew  best,  and  perhaps  it  was  that 
we  might  be  brought  to  seek  a  closer  union  with  Him  and 
that  we  might  be  more  than  ever  before  a  Church  filled 
with  His  Holy  Spirit. 


Chapter  XIV. 
General  Councils  and  History,  1880-1885. 

In  March,  1880,  several  members  of  the  (Evangelical) 
Protestant  Episcopal  Church  in  Scranton,  Pa.,  made  over- 
tures toward  starting  a  Eeformed  Episcopal  Church  in 
that  city,  and  during  the  year  the  new  church  strength- 
ened in  such  a  degree  as  to  he  able  to  call  the  Eev.  G. 
Albert  Eedles  to  the  pastorate. 

During  the  years  1879-80,  the  trials  of  our  Church  in 
Canada  were  severe.  The  secession  of  Bishop  Gregg  and 
those  who  followed  him  was  a  serious  strain  upon  the 
loyal  members  who  held  to  the  Church. 

In  1881,  Bishop  William  E.  Nicholson,  D.  D.,  was 
unanimously  chosen  Bishop  of  the  New  York  and  Phila- 
delphia Synod,  and  request  was  made  to  the  General 
Council  to  confirm  this  nomination. 

In  1880,  Bishop  Latane  assumed  the  rectorship  of  the 
Bishop  Cummins  Memorial  Church,  Baltimore,  Md.  The 
church  in  Louisville,  once  so  strong,  during  this  period 
had  disbanded,  and  the  struggling  parish  in  Jacksonville, 
Florida,  had  also  suspended  services.  Some  of  these 
unhappy  events  in  our  churches  in  the  South  were  caused 
by  the  death  of  Mr.  Thomas  H.  Powers  and  the  financial 
difficulties  in  suddenly  being  called  upon  to  pay  to  his 
estate  advances  made  by  him.  Through  a  generous  gift 
of  $12,000  from  Mrs.  Thomas  H.  Powers,  to  the  Bishop 
Cummins  Memorial  Church,  it  was  saved  from  what 
promised  to  be  a  total  loss  to  the  Eeformed  Episcopal 
denomination. 


General  Councils  and  History,  1880-1885.        177 

During  the  year  1880,  the  work  in  Chillicothe^  Illinois, 
which,  owing  somewhat  to  the  infirmities  of  age  of  the 
former  pastor,  the  Eev.  Jesse  P.  Davis,  had  been  sus- 
pended, was  revived  and  the  church  was  once  more  thrown 
open  to  the  community. 

The  congregation  in  Minneapolis  had  been  enabled  to 
erect  its  own  building  and  during  these  years  gave  great 
promise  of  success,  rather  more  than  that  inaugurated  in 
Indianapolis,  although  in  the  latter  case  the  discourage- 
ments were  through  no  lack  of  loyalty  on  the  part  of  its 
members,  but  from  other  hindering  circumstances.  Dur- 
ing this  time,  also,  Christ  Church,  Chicago,  had  a  continued 
season  of  prosperity  and  blessing,  even  such  as  it  enjoys 
to-day,  and  St.  Paul's  Church,  Chicago,  through  the  able 
and  consecrated  efforts  of  pastor  and  people,  was  gradu- 
ally freeing  itself  from  the  heavy  debt  entanglements 
which  at  one  time  threatened  its  very  existence. 

The  eighth  General  Council  was  held  in  the  First 
Church,  :N'ew  York,  from  May  25th-30th,  1881.  The 
sermon  was  preached  by  Bishop  James  A.  Latane,  D.  D., 
from  Zech.  iv:  8. 

Bishop  William  E.  Nicholson,  D.  D.,  was  re-elected 
Presiding  Bishop,  and  Mr.  Charles  D.  Kellogg  was  elected 
Seci'ctary  of  the  Council. 

At  this  Council,  the  Missionary  Jurisdictions  of  St. 
John,  "N".  B.,  and  Ottawa,  were  merged  into  the  Synod  of 
Canada,  and  the  Missionary  Jurisdiction  of  the  East  and 
Central  Missionary  Jurisdiction  into  the  New  York  and 
Philadelphia  Synod.  Also,  Canon  VITT,  Section  2,  of 
the  Constitution,  was  amended  to  read  as  follows:  "In 
the  fifth  line  of  said  section,  after  the  word  'consecrated,' 
be  inserted  in  parenthesis  (save  and  except  in  the  case 
of  elections  and  consecrations  to  the  Episcopate,  in  the 


178       Ilislonj  of  Ihc  fic fanned  Episcopal  Church. 

Synod  of  Great  Britain  and  Ireland)/''  This  to  cover 
the  consecration  of  Bishop  Hubert  Bower  by  Bishops 
Siigden  and  Richardson  at  St.  Saviour's  Churchy  Little- 
hampton,  England,  August  19th,  1879. 

At  this  Council,,  the  following  statistics  were  given, 
which  compare  favorably  with  those  of  1900,  and  may  be 
of  interest  as  showing  the  growth  up  to  this  time.  This 
!is  correct  as  far  as  the  reports  had  then  been  received 
from  parishes:  Present  number  communicants,  591  fi; 
offerings  for  parochial  benevolences  and  missionary  pur- 
poses, $194,524;  Sunday  School  scholars,  8066;  Sunday 
School  teachers,  736;  baptisms,  1033;  confirmations,  764. 

^'Present  value  church  property,  exclusive  of  encum- 
brances, and  of  the  lands  given  by  Mr.  Martin  to  the 
University  of  the  West,  is  reported  as  $665,050." 

On  October  4th,  1881,  the  Rev.  H.  S.  Hoffman,  a  Pres- 
byter of  the  Moravian  Church,  was  examined  for  admis- 
sion into  the  ministry  of  the  Reformed  Episcopal  Church, 
and  on  the  following  Sunday  the  congregation  of  which 
Dr.  Hoffman  was  pastor,  composed  of  some  two  or  three 
hundred  communicants  and  a  Sunday  school  of  over  five 
hundred,  was  publicly  received  into  our  communion. 

In  September,  1882,  occurred  the  death  of  the  Rev. 
Marshall  B.  Smith,  D.  D.,  who  had  previously  been  dis- 
missed from  the  Reformed  Episcopal  Church,  by  letter, 
to  the  Reformed  Church  in  America,  but  whose  name 
was  very  closely  associated  with  the  early  history  of  our 
Church,  especially  for  his  valued  aid  in  the  perfecting  of 
our  Prayer  Book  and  in  other  interests  of  our  denomina- 
tion. 

Tn  June,  1881,  the  Tyng  Mission,  Chicago,  entered 
into  more  commodious  quarters.  This  was  a  mission 
Sundav  school  established    vcars    before,  when    Christ 


General  Councils  and  History,  18S0-1S85.        179 

Church  was  yet  in  the  Protestant  Episcopal  fold.  The 
mission  became  so  over-crowded  that,  through  the  gener- 
ous efforts  of  two  laymen,  a  lot  was  given,  with  a  com- 
modious brick  structure  and  all  things  necessary  for  pro- 
moting the  work. 

In  188],  an  application  was  received  from  the  Protes- 
tant Episcopal  congregation  of  Emmanuel  Church,  Bay 
City,  Mich.,  and  the  same  was  duly  admitted  into  the 
Peformed  Episcopal  Church.  Also,  in  May,  1883^  the 
Pev.  George  B.  Allen  and  his  congregation  in  Petaluma, 
Cal.,  were  received  into  the  Church,  and  services  were 
begun  in  Milwaukee,  Wis. 

In  October,  1880,  a  circular  letter  was  sent  to  every 
Canadian  parish,  endeavoring  to  make  the  various 
churches  ignore  the  organization  of  the  Synod  of  Canada, 
advocating  the  adoption  of  a  revised  Prayer  Book,  and 
the  organization  of  another  Synod,  with  its  own  bishop. 
This  was  signed  by  Rev.  B.  B.  ITssher,  Bishop-elect.  A 
circular  w^as  at  once  sent  out  by  Bishop  Wilson,  protesting 
against  this  circular  and  recommending  that  each  parish 
assemble  and  pass  such  resolutions  as  would  condemn  any 
withdrawal  of  this  sort. 

Three  years  later,  a  further  advance  was  made  by  the 
"Reformed  Church  of  England  Synod"  (the  secession 
under  Bishop  Gregg),  on  the  following  basis:  "Separation 
from  the  General  Council  of  the  Reformed  Episcopal 
Church;  an  independent  Church  in  Canada;  the  Prayer 
Book  and  Canons  revised  by  them;  the  adoption  of  Epis- 
copal robes  and  the  surplice  at  the  liturgical  service;  the 
reordination  of  all  clerg3^men,  save  those  from  the  Church 
of  England."  These  overtures  were  declined  by  the 
Bishop  of  Canada,  as  being  contrary  to  the  principles  of 
the  Reformed  Episcopal  Church. 


180       History  of  the  Reformed  Episcopal  Clnirch. 

The  ninth  General  Council  was  held  in  Baltimore  in 
the  Bishop  Cummins  Memorial  Church,  in  May,  1883. 
The  Council  sermon  was  preached  by  Kev.  Dr,  Howard- 
Smith,  from  2  Timothy  iii:  16,  17,  on  "Divine  Inspira- 
tion." Bishop  J.  A.  Latane,  D.  D.,  was  elected  as  Presid- 
ing Bishop,  and  Mr.  Charles  D.  Kellogg,  Secretary. 

The  report  of  the  committee  appointed  to  consider  the 
^lartin  School  of  Theology  was  read,  recommending  that 
$20,000  be  raised  by  the  Church  for  that  purpose,  and 
under  those  conditions  that  the  generous  offer  of  Mr. 
^Martin  of  160  acres  of  land  near  Chicago  be  accepted. 
Appeals  for  subscriptions  were  then  made,  and  $10,000 
was  subscribed;  also  one  of  the  subscriptions  of  $1000  was 
to  be  increased  to  $10,000,  provided  $5000  be  raised  in 
the  S)mod  of  Chicago,  and  $5000  more  elsewhere. 

At  this  Council,  a  communication  was  presented  by 
the  General  Synod  of  Great  Britain,  asking  for  a  separate 
existence,  such  as  exists  between  the  Established  Church 
and  the  Protestant  Episcopal  Church  of  America,  dele- 
gates being  sent  from  each  body  to  the  sessions  of  the 
Councils  of  the  other.     This  appeal  was  duly  granted. 

A  report  of  the  steady  growth  of  the  Church  was  given, 
the  communicant  list  of  this  year  (1883)  being  7481,  as 
compared  with  3549  in  1876. 

The  report  of  the  committee  on  the  Martin  College  of 
Theology  recommended  that  a  Board  of  Regents,  consist- 
ing of  the  Bishops  in  America  and  one  clergyman  and 
one  layman  of  each  Synod  and  Jurisdiction,  "and  of  one 
clergyman  and  one  layman  additional  from  each  Synod 
and  Missionary  Jurisdiction  for  every  six  clergymen  and 
parishes  in  it,'^  be  appointed,  and  that  when  Mr.  Martin 
was  prepared  to  convey  the  property,  and  the  $20,000 
had  been  raised,  that  the  Board  be  incorporated.     It  was. 


General  Councils  and  History,  1880-1885.        181 

however,  later  decided  to  be  inexpedient  to  accept  Mr. 
Martin's  ot!'er,  with  its  attendant  provisions. 

On  October  8th,  1883,  the  corner-stone  of  the  new 
edifice  of  St.  John's  Church,  Chicago,  was  laid  by  Bishop 
Cheney.  This  church  was  occupied  March  30th,  1884. 
On  the  4th  of  November  of  this  year,  Grace  Church, 
Chicago,  was  opened.  The  building  of  Christ  Church, 
Chicago,  having  been  renovated  at  an  expense  of  $25,000^ 
was  ready  for  use  on  the  tenth  anniversary  of  the  Reformed 
Episcopal  Church,  December  2d,  1883.  In  1884,  in  the 
vestry  of  Christ  Church,  Chicago,  was  held  a  meeting  of 
various  clergymen  of  our  Church,  with  the  view  of  giving 
theological  instruction  to  students  until  such  time  as  a 
seminary  was  established,  the  burden  being  assumed  hy 
those  present. 

Thus  closes  a  little  over  ten  years  of  history,  a  record  of 
prosperity  even  amid  some  discouragements  and  disadvan- 
tages—a Church  for  which  to  give  thanks,  enabling  those 
bearing  the  burdens  and  responsibilities  to  engrave  on 
their  banners,  'If  God  be  for  us,  who  can  be  against  us?" 


Chapter  XV. 

General  Councils  and  History^  18S5-1890. 

In  chronicling  the  history  of  our  Church  year  by  year, 
it  has  been  the  endeavor  to  include  all  the  more  promi- 
nent events  clustering  around  each  five  year  period,  in 
order  that  a  connecting  link  may  be  established  of  un- 
broken history. 

In  1885,  a  faithful  band  of  Eeformed  Episcopalians  in 
Maple  wood,  Chicago,  inaugurated  a  work,  with  the  Kev. 
R.  H.  Burke  in  temporary  charge. 

During  the  years  intervening  between  the  Councils  of 
1883  and  1885,  the  Publication  Society  of  the  Reformed 
Episcopal  Church  was  o*rganized  in  Philadelphia,  by  a  few 
devoted  friends  of  the  Church,  for  the  purpose  of  placing 
on  sale  the  various  tracts  and  publications  of  our  Church. 

The  Tenth  General  Council  convened  in  Christ  Church, 
Peoria,  on  Wednesday,  May  27th,  1885,  the  Council  ser- 
mon being  preached  by  the  Rev.  Dr.  Cooper,  of  Chicago, 
from  1  Timothy  iii:  15.  Bishop  James  A.  Latane,  D.  D., 
was  re-elected  Presiding  Bishop;  Mr.  C.  D.  Kellogg, 
Secretary.  At  this  Council,  Bishop  Wilson  asked  for  a 
suspension  of  his  arduous  duties  as  Bishop  of  Canada  for 
two  years,  owing  to  extremely  feeble  health. 

It  was  resolved  that  the  Mission  Station  of  Cawnpore, 
India,  be  taken  up  as  the  field  of  labor  for  foreign  work, 
through  the  channel  of  the  Woman's  Union  Missionary 
Society. 

At  this  Council,  the  generous  offer  of  Mr.  Edward 
Martin  to  give  a  certain  amount  of  land  for  a  theological 


General  Councils  and  History,  1885-1890.       18J 

seminary,  under  the  name  of  the  Uni*^ersity  of  the  West, 
was  declined,  it  seeming  inexpedient,  on  account  of  tlie 
conditions  laid  down  by  Mr.  Martin,  to  undertake  the 
enterprise. 

On  March  Gth,  1896,  a  proposal  was  made  by  a  friend 
of  the  Church,  well  known  throughout  its  bounds  as  a 
most  generous  and  consecrated  giver,  j\iiss  H.  S.  Benson, 
of  Philadelphia,  to  give  $200,000  for  a  Theological  Semi- 
nary, and  a  church  and  chapel  in  West  Philadelphia. 
This  oli'er  was  most  gratefully  accepted  and  the  work  of 
erection  was  begun,  the  corner-stone  being  laid  for  the 
church  September  19th,  and  that  for  the  Seminary  on  the 
21st,  by  Bishop  J.  A.  Latane,  D.  D.,  Presiding  Bishop. 

In  June,  1886,  Miss  Eberle,  a  member  of  the  Second 
Church,  Philadelphia,  was  sent  out  as  one  of- our  mission- 
aries to  the  foreign  field,  through  the  Woman's  Foreign 
Missionary  Society,  and  she  was  assigned  to  the  station 
at  Cawnpore,  India. 

February  20th,  1887,  the  new  chapel  in  connection 
with  Christ  Memorial  Church  was  consecrated. 

In  February,  1886,  St.  Paul's  Church,  and  its  chapel, 
in  Chicago,  were  erected  and  officially  opened  on  October 
28th  of  that  year.  In  December,  the  church  building 
was  damaged  by  fire,  but  the  faithful  congregation  wor- 
shipped once  more  in  the  chapel,  until  repairs  could  be 
made,  using  the  church  again  on  January  30th,  1887. 

The  Eleventh  General  Council  was  held  in  the  Second 
Church,  Philadelphia,  May  25th,  1887.  The  Council 
sermon  was  preached  by  the  Rev.  James  M.  Gray,  of  Bos- 
ton, Mass.,  on  "The  Evangelistic  Mission  of  the  Church," 
Luke  xix:  10,  and  John  xx:  21.  Bishop  Charles  Edward 
Cheney,  D.  D.,  was  elected  Presiding  Bishop,  and  Mr. 
Charles  D.  Kelloo^or  was  re-elected  Secretarv. 


184       U  i6ionj  of  Hie  Reformed  Episcopal  Church. 

llev.  H.  S.  Holhnan,  D.  I).,  presented  a  statement  on 
behalf  of  himself  and  Mr.  Charles  M.  Morton,  as  Trustees 
of  the  new  Theological  Seminary  and  buildings  in  West 
Philadelphia.  These  Trustees  had  received  at  the  hands 
of  the  generous  donor  of  the  Seminary  $GO,OUO  for  the 
purchase  of  land^  and  $150,000  on  the  erection  of  the 
building.  This  property  the  trustees  were  empowered 
to  transfer  to  a  board  of  trustees  composed  of  nine  per- 
sons, to  be  appointed  by  the  General  Council.  Also,  the 
sum  of  $50,000  was  given  as  an  endowment  and  for  use 
in  payment  of  necessary  assessments  upon  Seminary  and 
church.  The  parish  was  to  be  known  as  Christ  Memorial 
Church;  the  Rev.  H.  S.  Hoffman,  D.  D.,  and  Mr.  Charles 
M.  Morton,  to  be  of  the  nine  trustees  during  their  hfe- 
time.  This  munificent  gift  was  unanimously  accepted 
under  the  conditions  named,  and  the  amounts  previously 
gathered  for  the  Martin  School  of  Theology  were  trans- 
ferred to  form  an  endowment  for  the  Seminary. 

The  Council  also  acknowledged  the  gift  from  Mrs. 
Thomas  H.  Powers  of  the  full  title  to  the  lot  and  chui'ch 
thereon  of  the  Third  Church,  Germantown,  the  property 
being  valued  at  $15,000. 

On  Thursday,  September  30th,  1887,  our  School  of  the 
Prophets  was  duly  opened  with  appropriate  services,  and 
on  Sunday,  November  25th,  1888,  the  beautiful  Seminary 
Church,  Christ  Memorial,  was  consecrated. 

In  February,  1889,  a  church  was  organized  in  Kansas 
City,  and  services  were  commenced  in  a  hall.  During 
this  year,  also,  the  newly-organized  Church  of  the  Epipii- 
any,  Cleveland,  Ohio,  with  its  Pector,  the  Pev.  B.  T. 
Noakes,  were  received  into  our  communion. 

Tn  1889,  the  First  Church,  Boston,  Mass.,  established  a 
mission  in  Cambridge,  under  the  pastoral  charge  of  the 


General  Councils  and  History ,  1885-1890.       185 

Eev.  G.  Milton  Gardner.  Later,  upon  Mr.  Gardner's 
leaving  for  China^  Eev.  Charles  H.  Tucker  assumed  the 
jjastorate.  For  a  few  years  this  seemed  a  work  of  great 
promise,  but  after  entering  its  own  church  building, 
various  circumstances  arose  to  deplete  the  congregation, 
and  the  work  once  so  hopeful  was  finally  abandoned. 

June  10th,  1888,  St.  Mark's  Church,  St.  Paul,  Minn., 
was  duly  admitted  to  the  Western  Synod,  under  the  lead- 
ership of  the  Eev.  H.  F.  Butler. 

In  1888,  a  further  move  was  made  toward  uniting  the 
Synod  of  Canada  and  the  seceding  body  under  the  leader- 
ship of  Bishop  Ussher,  to  be  known  as  the  Eeformed 
Church  of  England.  At  a  meeting  of  the  Eeformed  Epis- 
copal Synod  at  Ottawa,  May  3d,  1888,  a  committee,  com- 
posed of  two  from  each  Synod,  met  and  agreed  upon  a 
form  of  union  substantially  as  follows: 

"That  a  basis  of  union  having  been  agreed  upon  be- 
tween the  First  Synod  in  the  Dominion  of  Canada  of  the 
Eeformed  Episcopal  Church,  and  the  Synod  of  the  Ee- 
formed English  Church,  otherwise  known  as  the  Ee- 
formed Church  of  England  in  Canada  and  Newfoundland, 
the  basis  of  such  union  shall  be  a  standard  Prayer  Book, 
which  will  be  that  of  the  Church  of  England,  revised, 
but  without  either  its  Eomanism  or  its  width  of  expres- 
sion, which  opens  the  door  to  the  toleration  of  Eomish 
practices  and  tendencies. 

"Tliat  the  connection  with  the  General  Council  of  the 
Eeformed  Episcopal  Church  shall  be  maintained,  inas- 
much as  self-government  in  local  matters  is  virtually 
guaranteed . 

"That  all  ministers  at  present  enrolled  and  in  good 
standing  in  the  Eeformed  Episcopal  Church,  otherwise 
known  as  the  Eeformed  Church  of  England,  shall  be 
recognized  by  the  uniting  bodies." 


18G       lliaiury  oj  Ike  liej untied  EijUcuijcU  Church. 

it  was  requested  tluit  iiisliup  SleveiiS;,  llieu  iu  charge 
oi:  tlie  Keformed  Episcopal  (Jluircli  in  Canada,  owing  tx) 
the  ilhiess  of  Bishop  Wilson,  be  the  Bishop  of  the  united 
Synod,  J^ishop  Ussher  resignijig  his  jurisdiction.  These 
articles  of  union  were  adopted,  Bishop  Ussher  resigning 
and  Bishop  P.  F.  Stevens  taking  charge.  Bishop  Wilson 
was  at  length  ohliged  to  relinquish  his  work  in  Canada,  ow- 
ing to  his  continued  ill  health.  A  special  meeting  of  the 
Synod  was  called,  and  a  Constitution  was  adopted,  Bishop 
fallows  being  unanimously  elected  as  Bishop-  of  the  re- 
united Synod. 

The  Twelfth  General  Council  was  held  in  the  First 
Church,  Boston,  Mass.,  on  May  22d,  1889,  the  Council 
sermon  being  preached  by  Bishop  P.  F.  Stevens,  D.  D., 
on  "Church  Unity,"  Gal.  ii:  9. 

Bishop  Samuel  Fallows,  D.  D.,  was  chosen  as  Presiding 
Bishop;  Mr.  Chas.  D.  Kellogg  being  re-elected  Secretary. 

At  this  Council,  a  deed  poll  was  presented  and  read, 
transferring  to  the  Trustees  of  the  Special  Church  Ex- 
tension Trust  an  annuity  of  $10,000,  for  the  purposes  of 
the  Church.  This  munificent  gift  was  unanimously 
accepted.  The  deed  was  given  by  the  same  generous 
hand  which  gave  the  Seminary  and  who  has  so  liberally 
given  of  her  means  in  other  directions  for  the  Lord's  work 
in  this  branch  of  His  Zion. 

The  first  report  of  the  Trustees  of  the  Theological 
Seminary  was  given  at  this  Council,  showing  the  Semi- 
nary to  be  without  encumbrance  or  debt,  holding  a  prop- 
erty worth  $250,000,  the  deed  to  which  was  presented  to 
the  Council. 

At  this  session  of  the  Council,  Rev.  P.  X.  Eldridge, 
now  Bishop  of  the  Reformed  Episcopal  Church  in  Eng- 
land, was  present  and  gave  a  brief  report  of  the  work  in 
that  coiiTitry. 


St.  Paul's  Church,  Philadelphia,  Pa. 


General  Councils  and  History,  1885-1890,       187 

^  At  this  Council,  on  May  24th,  1889,  the  Woman's 
Foreign  Missionary  Society-  of  our  denomination  was 
formed,  with  Mrs.  William  R.  Nicholson  as  President, 
which  Society  placed  itself  under  the  direction  of  the 
General  Council.  From  this  small  beginning  (some  38 
responding  to  the  call),  the  work  has  gone  on  to  its 
present  prosperous  condition  under  God's  blessing. 

During  the  summer  of  1889,  the  parish  of  Trinity 
Church,  Ashtabula,  Ohio,  was  organized,  and  on  October 
9th  of  that  year  the  corner-stone  of  the  church  was  laid. 

Thus  closed  the  record  of  the  eighties,  and  as  we  enter 
upon  the  history  of  the  third  decade  of  our  life  as  a 
denomination,  it  surely  cannot  be  without  profound 
gratitude  to  the  "Giver  of  every  good  and  perfect  gift" 
for  His  guidance.  During  the  five  year  period  just  closed, 
how  that  guidance  was  manifested:  a  Theological  Semi- 
nary, an  endowment  fund  for  weak  parishes,  churches 
started  in  new  localities,  and,  above  all,  souls  saved. 
"Truly,  God  is  good  to  Israel!" 


Chapter  XVI. 
General  Councils  and  History,  1890-1895. 

With  a  feeling  of  most  devout  thanksgiving  for  the 
period  just  closed,  we  enter  the  first  half  of  the  third 
decade  of  our  history  as  a  denomination. 

On  Sunday,  June  1st,  1890,  the  beautiful  Church  of 
the  Epiphany,  Cleveland,  Ohio,  was  opened,  the  sermon 
in  commemoration  of  that  event  being  preached  by  Bishop 
Cheney. 

November  6th  of  the  same  year,  the  corner-stone  of 
Trinity  Church,  Detroit,  Mich.,  the  gift  of  Mr.  James 
E.  Scripps,  was  laid.  This  edifice  was  afterwards  lost 
to  our  Church,  it  being  given  over  by  its  owner  to  the 
Protestant  Episcopal  denomination.  On  January  25th, 
another  Trinity  Church,  that  in  Ashtabula,  Ohio,  was 
consecrated  by  Bishop  Charles  Edward  Cheney,  D.  D. 

The  following  May,  the  comer-stone  of  the  Church  of 
the  Reconciliation,  Brooklyn,  N.  Y.,  was  laid  by  Bishop 
Nicholson,  the  new  church  being  opened  the  following 
January. 

The  Church  of  the  Covenant,  Wilmington,  Del.,  opened 
the  doors  of  its  new  edifice  on  October  23d,  1891,  the 
event  being  coupled  with  the  ordination  to  the  Presby- 
terate  of  its  Pastor,  the  Rev.  Charles  F.  Hendricks. 

St.  Luke's  Church,  Cambridge,  Mass.,  was  also  opened 
])y  Bishop  Nicholson  on  April  26th,  of  this  year,  and  on 
May  18th,  the  corner-stone  of  the  Frankford  Parish 
Church  was  laid. 

The  Thirteenth  General  Council  convened  May  27th, 


General  Councils  and  History,  1890-1895.       189 

in  the  Church  of  the  Epiphany,  Cleveland,  Ohio.  The 
sermon  was  preached  by  the  Eev.  Wm.  H.  Barnes,  of 
Belleville,  Ont.,  Can.,  from  Hebrews  xi:  27.  Bishop 
Samuel  Fallows,  D.  D.,  was  re-elected  Presiding  Bishop; 
Mr.  Charles  D.  Kellogg,  Secretary.  At  this  Council,  the 
certificate  of  election  of  Rev.  Thomas  W.  Campbell, 
S.  T.  B.,  of  Toronto,  as  Bishop  of  the  Synod  of  Canada, 
was  read  and  duly  acted  upon  by  unanimous  approval, 
and  on  being  elected  by  the  Council  the  consecration  took 
place  in  the  Church  of  the  Epiphany,  May  31st,  1891,  by 
Bishop  Fallows,  assisted  by  Bishops  liatane  and  Nich- 
olson. 

The  proposed  edition  of  the  Prayer  Book  for  Canada 
was  authorized  at  this  Council,  and  the  date  of  the  Gen- 
eral Council  was  changed  from  the  fourth  Wednesday  in 
May  to  the  Wednesday  following  the  first  Sunday  in  June. 

During  the  year  1891,  Bishop  Latane  resigned  the 
rectorship  of  the  Bishop  Cummins  Memorial  Church,  to 
accept  the  vacancy  in  the  Church  of  the  Redeemer,  Balti- 
more. On  the  21st  of  September  of  this  year,  the  parish  of 
Scott  Memorial,  Beverly,  N.  J.,  was  admitted  into  the  New 
York  and  Philadelphia  Synod.  This  property  was  the 
gift  of  Miss  Sarah  Scott,  of  Beverly,  a  neat  church  build- 
ing being  erected,  and  Miss  Scott's  residence  being  used 
as  a  rectory.  In  the  Synod  of  Chicago  during  this  period, 
Trinity  Church,  Oak  Park;  St.  Mark's,  and  Emmanuel, 
Chicago,  were  admitted  into  the  Synod. 

In  1892,  Rev.  J.  S.  Mobley,  an  Elder  of  the  African 
Methodist  Church,  in  Charleston,  S.  C,  came  into  our 
communion,  with  eighty  members,  under  the  name  of 
the  Mt.  Pisgah  Reformed  Episcopal  Church.  The  work 
among  the  colored  brethren  under  Bishop  P.  F.  Stevens, 
D.  D.,  steadily  increased,  the  total  number  of  communi- 
cants in  1894  being  1900. 


190       History  of  tJw  Reformed  Episcopal  Church. 

From  the  years  1878  to  1900,  much  interest  was  maui- 
fested  by  the  Church  in  the  work  in  Boston  and  its 
vicinity,  and  the  gradual  extinction  of  that  parish,  which 
in  the  fall  of  1900  wholly  ceased  to  exist,  has  been  a  sad 
disappointment  to  the  whole  Church,  for  it  means  the 
cutting  off  of  all  work  in  New  England  for  the  present 
at  least.  In  the  days  of  Bishop  Cummins,  a  young 
Deacon  of  the  Protestant  Episcopal  Church  attempted 
to  organize  a  Reformed  Episcopal  Church  in  Boston, 
under  the  name  of  St.  Luke's,  but  the  enterprise  proved 
a  failure.  Under  the  Eev.  Samuel  Cutler,  however,  a 
work  was  inaugurated  and  gradually  increased,  until  the 
Rev.  Mr.  Cutler,  already  advanced  in  years,  felt  the  neces- 
sity for  assistance,  and  the  Rev.  James  M.  Cray  was  called 
to  the  pastorate.  During  the  years  that  followed  came 
the  prosperous  period  of  the  church's  history.  A  build- 
ing was  erected  on  Dartmouth  Street,  and  the  church 
grew  in  all  lines  of  work,  and,  above  all,  in  the  bringing 
in  of  souls  to  Christ.  The  prospect  was  most  encourag- 
ing. Missions  were  started  in  Cambridge  (afterward  a 
separate  church),  St.  Luke's;  the  Church  of  Our  Re- 
deemer, Allston;  and  Calvary  Church,  Roxbury.  Most 
unfortunate  circumstances  seemed  to  attend  some  of  these 
new  branches,  and  they  were  a  strain  also  upon  the  re- 
maining strength  of  the  mother  church  in  Boston,  as 
after  events  proved,  and  at  length  these  parishes,  which 
had  started  out  with  such  promising  futures,  were  gradu- 
ally abandoned  and  the  property  sold.  Rev.  Dr.  Gray 
was  succeeded  in  Boston  by  the  Revs.  R.  W.  Peach,  W.  F. 
Allou  and  George  Savary,  and  for  a  few  months  the  Rev. 
W.  V.  Edwards  endeavored  most  faithfully  to  revive  the 
work,  already  dead.  Through  unhappy  circumstances, 
the  parish  had  languished,  and  the  congregation  had  be- 


General  Councils  and  Hislory,  lSOO-1895.       191 

come  depleted.  It  was  decided  to  sell  the  property  and 
remove  to  a  hall  on  Huntington  Avenue,  but  the  estate 
was  entangled  with  mortgages,  and  the  sale,  when  effected, 
was  to  irresponsible  parties,  so  that  it  came  back  to  its 
first  owners,  and  finally  was  sold,  in  1900,  for  only  a  little 
over  the  mortgages.  Meanwhile,  a  few  faithful  workers 
remained  loyal,  until  the  wrong  doing  of  the  rector  pre- 
ceding Eev.  Mr.  Edwards  plunged  the  poor,  struggling 
parish  into  such  a  position  that  it  survived  his  leaving 
but  a  few  months  and  then  closed  its  doors.  The 
Trustees  of  the  Synod,  on  being  empowered  to  investigate 
the  affairs  of  the  church,  found  a  gross  misappropriation 
of  funds — the  last  and  final  blot  upon  the  record  of  the 
parish,  and  it  is  with  pained  hearts  that  we  feel  that  the 
church  of  so  many  prayers,  of  so  much  earnest  work,  is  no 
longer  upon  our  list  of  parishes.  A  small  equity  re- 
mained after  the  sale  of  the  church,  which  has  been  set 
aside  for  use  should  any  future  work  in  Boston  be 
attempted. 

In  1893^  the  new  and  handsome  church  building  of  St. 
Luke's,  Frankford,  Philadelphia,  was  opened;  also  the 
Church  of  Our  Redeemer,  Philadelphia,  and  on  November 
19th,  1893,  the  new  church  (Trinity)  in  Englewood,  111., 
was  opened,  Bishop  Cheney  preaching  the  sermon. 

Emmanuel  Church,  Baltimore,  Md.,  the  Eev.  Wm.  T. 
Way,  Rector,  erected  a  new  stone  church  during  the  year 
of  i893-94. 

In  June,  1893,  a  deed  of  trust  was  executed  by  the  pre- 
vious owners  of  the  Episcopal  Publication  Society — Miss 
H.  S.  Benson,  Rev.  H.  S.  Hoffman,  and  Charles  M.  Mor- 
ton, conveying  its  interest,  through  the  Presiding  Bishop, 
to  the  General  Council.^ 

In  this  year  also,  St.  Augustine's  Church,  Toronto,  was 


193       Hislonj  of  the  Reformed  Episcopal  CJiurch. 

organized^  with  a  commodious  church  building,  accom- 
modating some  six  hundred  people. 

Ou  the  11th  of  March,  1894,  Bishop  Cheney  celebrated 
the  thirty-fourth  anniversary  of  his  pastorate  in  Christ 
Church,  Chicago. 

At  Stevens'  Point,  AVisconsin,  services  were  begun  m 
1893  by  a  small  number,  who,  forced  to  leave  the  old 
Church,  found  their  "desired  haven"  in  our  fold. 

The  Fourteenth  Annual  Council  of  the  Synod  of 
Chicago  was  held  in  Christ  Church,  Chicago,  111.,  on  the 
17th  and  18th  of  October,  1894.  At  this  Synod  meeting, 
Rev.  Dr.  Noakes  was  appointed  to  take  the  oversight  of 
parishes  in  Ohio  and  Michigan,  visiting  the  parishes  and 
advancing  the  interests  of  the  denomination. 

During  1894,  a  work  was  started  in  Collingdale,  Pa., 
by  the  Rev.  H.  Medley  Price,  then  a  student  in  the  Semi- 
nary, which  now,  under  the  name  of  Grace  Church,  has  a 
neat  and  comfortable  church  home  of  its  own. 

In  this  year  (1894),  after  a  division  of  sixteen  years, 
the  Reformed  Episcopal  Church  and  the  Reformed 
Church  of  England  became  united  under  one  Synod,  with 
Bishop  Philip  X.  Eldridge  as  Presiding  Bishop,  the 
Church  to  be  thereafter  known  as  the  Reformed  Episcopal 
Church,  otherwise  called  the  Reformed  Church  of  Eng- 
land. 

During  the  interval  between  the  Councils  of  1891  and 
1894,  there  had  been  380  confirmations  in  the  Synod  of 
Chicago,  and  three  new  churches  opened:  in  the  New 
York  and  Philadelphia  Synod,  855  confirmations  and  two 
new  parishes — two  lost.  The  report  from  the  churches 
in  Virginia  during  this  period  was  encouraging.  A  neat 
chapel,  free  of  debt,  in  King  William  County,  under  the 
care  of  the  Rev.  Joseph  Lewis,  was  erected.     A  work  was 


General  Councils  and  History^  1890-1895.       193 

also  inaugurated  in  1894  in  San  Francisco  by  the  Rev. 
Dr.  Morgan. 

The  Fourteenth  General  Council  convened  in  Christ 
Church,  Chicago,  on  June  6th,  1894,  having  been  changed 
from  the  third  Wednesday  in  May.  The  sermon  was 
preached  by  the  Rev.  Dr.  Tracy,  of  Philadelphia,  from 
Col.  i:  28.  Bishop  Thomas  W.  Campbell,  S.  T.  D.,  was 
elected  as  Presiding  Bishop;  Rev.  Charles  F.  Hendricks, 
Secretary;  and  Mr.  John  Heins,  Treasurer. 

At  this  meeting  of  the  Council,  Mrs.  E.  M.  Bacon  was 
present,  and  gave  an  interesting  report  of  her  work  in 
Lalitpur,  India.  In  1891,  the  Foreign  Mission  Board 
had  accepted  Lalitpur  as  its  mission  station,  also  accepting 
Mrs.  Bacon's  offer  to  take  charge  of  the  work  in  that 
place,  Mrs.  Hedrick  being  appointed  to  assist  her  in  1892, 
and  Miss  Eberle  in  1893. 

After  some  discussion  at  the  Council,  a  resolution, 
offered  by  the  Rev.  D.  M.  Stearns,  at  the  Thirteenth 
Council,  prohibiting  the  reordination  of  Presbyters  com- 
ing from  Evangelical  Churches,  was  adopted,  with  some 
alterations  in  its  wording,  by  a  vote  of  45  yeas  and  17 
nays,  becoming  Section  4,  Canon  II,  Title  I.  It  was  also 
decided  to  adopt  into  our  Prayer  Book  the  Bishops'  Ver- 
sion of  the  Psalter.  The  Council  closed  after  a  most 
helpful  and  harmonious  session  on  June  11th,  1894. 


"      '  Chapter  XVII. 

General  Councils  and  History,  1895-1902. 

We  have  now  come  to  the  last  five  years  of  our  history 
as  a  denomination,  and  to  the  end  of  its  first  quarter 
century.  It  is  left  for  the  hand  of  the  future  compiler 
of  our  Church  records  to  chronicle  the  yet  unwritten 
pages  of  our  history.  God  grant  that,  with  the  wisdom 
of  the  half  century,  toward  which  our  beloved  Church  is 
hastening,  her  mistakes  may  be  less,  her  life  more  per- 
fectly after  God's  pattern,  and  her  conversion  of  precious 
souls  from  darkness  to  light  so  countless  that  they  may 
shine  "as  the  stars  for  ever  and  ever.^^  She  will  then 
have  fulfilled  her  mission  and  hastened  the  time  when 
the  everhisting  doors  shall  be  lifted  "and  the  King  of 
glor}'  shall  come  in." 

On  April  27th,  1896,  the  beautiful  edifice  of  Em- 
manuel Church,  Newark,  N.  J.,  was  opened.  On  the 
28th  of  February  of  this  year,  the  Rev.  B.  B.  Leacock, 
D.  D.,  one  of  the  founders  of  our  denomination  and  one 
of  her  most  earnest  promoters,  died  in  the  Barbadoes, 
whither  he  had  removed  a  few  months  previous.  Bishop 
Nicholson  said  of  him:  "Under  God,  he  was  one  of  the 
architects  of  the  Reformed  Episcopal  Church." 

During  these  years,  there  were  several  of  our  bright 
and  shining  lights  who  passed  from  us  to  shine  with  added 
beauty  in  the  kingdom  of  our  God.  Col.  Benjamin 
Aycrigg,  Ph.D.,  one  of  the  signers  of  the  original  call, 
and  a  valued  supporter  of  the  Church,  to  whom  we  owe 
a  debt  of  gratitude  for  his  carefully  prepared  "Memoirs 


General  Councils  and  History,  1895-1902.       195 

of  the  Eeformed  Episcopal  Church;"  also  G.  A.  Sabine, 
M.  D.,  who  signed  the  call  and  with  Col.  Aycrigg  was 
present  at  the  First  Council;  and  on  July  5th;,  1897^  the 
liei'ormed  Episcopal  Church  was  again  called  upon  to 
mourn  the  loss  of  one  of  her  founders,  early  workers  and 
most  loyal  supporters — the  Eev.  Mason  Gallagher,  D.  D. 
'Xlod's  workmen  pass  away,  but  God  Himself  remains." 
As  a  minister  of  the  ^'unsearchable  riches  of  Christ,"  as 
a  strong  advocate  of  Evangelical  principles,  both  with 
his  peu  and  with  his  lips.  Dr.  Gallagher  was  ever  staunch 
to  the  Truth,  and  his  death  was  a  great  loss  to  the  Churcli. 
A  year  later  he  was  followed  by  the  wife  with  whom  he 
had  labored  and  had  so  recently  left,  Mrs.  Lucy  S. 
Gallagher. 

The  Fifteenth  General  Council  convened  in  the  First 
Church,  New  York,  June  9th,  1897.  The  Council  ser- 
mon was  preached  by  the  Rev.  Forrest  E.  Dager,  D.  D., 
from  Rev.  iii:  18.  Bishop  Samuel  Fallows,  D.  D.,  LL.D., 
was  elected  Presiding  Bishop;  Rev.  C.  F.  Hendricks  was 
re-elected  Secretary,  and  Mr.  John  Heins,  Treasurer. 

After  the  reading  of  sundry  reports,  etc.,  the  question 
of  vestments  came  before  the  body,  and  was  most  ably 
discussed.  The  following  resolution,  offered  by  Dr. 
Samuel  Ashhurst,  was  then. adopted: 

"Resolved,  That  no  official  dress  other  than  the  black 
academic  gown  shall  be  used  by  the  Ministers  of  the 
Church  in  any  of  the  services  of  the  Church;  provided, 
that  in  any  church  in  which  the  surplice  is  now  used,  it 
may  continue  to  be  used  so  long  as  that  church  shall  so 
elect;  and  provided,  also,  that  any  Bishop  who  now  uses 
the  Bishop^s  robes  may  continue  to  use  them,  within  the 
limits  of  his  jurisdiction,  so  long  as  he  shall  so  elect." 

The  vote  was  taken  by  orders,  as  follows:  clerical  vote, 


IDG       Ilislonj  of  the  Reformed  Episcopal  Church. 

26  yeas;  15  nays.  Vote  of  lay  deputies,  31  yeas;  12  nays. 
Total,  57  yeas,  27  nays. 

From  the  beginning  of  our  history,  the  question  of 
vestments  had  been  an  unsettled  matter,  and  able  opin- 
ions had  been  expressed  on  both  sides.  So  far  as  any 
action  having  been  taken  on  the  subject,  the  following 
are  the  only  records  given  to  us: 

In  the  Minutes  of  the  first  meeting  of  the  Executive 
Committee,  which  was  then  the  governing  body  of  the 
Church,  held  in  the  Y.  M.  C.  A.  Building,  New  York, 
on  the  3d  of  December,  1873,  is  the  following  record  for 
that  date: 

"The  subject  of  vestments  was  introduced  and  dis- 
cussed by  all  present,  as  having  an  important  bearing  on 
our  relation  to  other  Protestant  Churches." 

The  next  reference  to  this  matter  we  find  recorded  in 
Col.  Aycrigg's  Memoirs,  page  255,  Section  12,  as  follows: 

"Immediately  after  the  organization  of  the  Eeformed 
Episcopal  Church,  at  a  meeting  of  the  Executive  Com- 
mittee (composed  of  all  the  members  of  all  the  special 
committees),  Bishop  Cummins  proposed  that  we  abandon 
the  use  of  the  Bishop's  robes  and  of  the  surplice,  and  use 
only  the  plain  black  academic  gown,  as  is  usual  with 
several  non-Episcopal  denominations.  This  agreed  with 
the  unanimous  opinion  of  the  Committee.  ...  I  now 
speak  only  for  myself,  and  say,  that  I  found  the  members 
of  Bishop  Cheney's  congregation  extremely  anxious  that 
the  dress  should  be  the  same  as  they  had  been  accustomed 
to  see.  They  claimed  to  be  Episcopalians.  They  had 
refused  to  be  driven  out  of  the  Protestant  Episcopal 
Church.  I  yielded  my  preferences,  regarding  it  then,  as 
I  do  now,  simply  a  matter  of  taste.  With  our  thoroughly 
Proteslant  standards,  the  precise  dress  can  have  no  doc- 


General  Councils  and  History,  1895-1902.       197 

trinal  signification.  I  believe  that  all  the  members  of 
the  Executive  Committee  agreed  that  it  would  be  best 
to  comply  with  this  wish,  and  leave  the  custom  that  we 
desired  to  be  gradually  introduced.  This  question  was 
subsequently  fully  discussed  by  the  Sub-Committee  on 
Canons,  and  rediscussed  by  the  Executive  Committee. 
We  were  unanimously  of  the  opinion  that  it  was  best  to 
leave  the  dress  to  the  discretion  of  the  minister.'' 

We  iind  this  subject  again  brought  up  at  the  meeting 
of  the  second  General  Council,  held  May  13th,  1874,  in 
New  York. 

On  the  16th,  the  Standing  Committee  was  called  to- 
gether by  Bishop  Cummins  in  the  vestry  room,  for  the 
purpose  of  asking  their  advice  upon  this  matter,  "where- 
upon it  was  moved  and  carried  that,  in  the  judgment  of 
this  Committee,  it  is  not  advisable  to  wear  the  Episcopal 
robes/' 

With  this  digression,  we  may  return  to  the  Fifteenth 
General  Council,  at  which  time  the  resolution  first  quoted 
was  adopted.  This  was  followed  by  the  report  of  Bishop 
Nicholson,  who  stated  that  in  the  three  years  intervening 
since  1894,  he  had  confirmed  695  persons,  and  reported 
the  number  of  parishes  in  the  Synod  as  23,  which,  with 
one  or  two  exceptions,  were  doing  well.  In  Canada,  the 
number  confirmed  during  the  same  period  was  reported 
as  82,  with  one  new  church  opened. 

The  report  from  the  Southern  Jurisdiction,  under 
Bishop  Latane,  was,  with  one  exception,  more  encourag- 
ing than  in  previous  years,  76  persons  having  been  con- 
firmed, one  church  consecrated  and  one  opened. 
^  Fnder  Bishop  Stevens,  there  had  been  249  confirma- 
tions. Beside  the  regular  parishes,  a  parochial  school 
in  Charleston  had  an  average  attendance  of  60,  with  a  free 


rj8       Hislonj  of  I  lie  Hcfunned  E  phcopal  Church. 

reading  room,  containing  a  library  of  some  300  volumes. 

In  the  West,  under  Bishop  Cheney,  despite  the  great 
financial  depression  at  this  time,  there  were  417  confirma- 
tions during  the  same  period;  and  in  the  Xorthwest  and 
West,  Bishop  Fallows  reported  51  confirmations,  and  one 
new  opening  for  Keformed  Episcopal  services. 

The  resignation  of  Bishop  Campbell  as  Bishop  of 
Canada  was  presented  to  the  C-ouncil  and  duly  accepted. 
Bishop  Campbell  has  since  left  the  Reformed  Episcopal 
Church  and  entered  the  Presbyterian  denomination. 
The  work  in  Canada  was  assigned  to  the  care  of  the  Pre- 
siding Bishop.  The  General  Council  adjourned  on  June 
J  4th,  1897. 

In  1896,  a  work  was  started  in  Edgebrook,  111.,  and  a 
smail  edifice  for  the  people  was  erected  by  a  public  syn- 
dicate in  the  place. 

In  this  same  year,  Trinity  Church,  Detroit,  became  dis- 
affected and  ceased  to  belong  to  the  Reformed  Episcopal 
Church,  the  property  going  into  the  hands  of  the  Protes- 
tant Episcopal  Church.  In  1900  and  1901,  an  effort 
was  made  by  its  owner,  Mr.  Scripps,  to  once  more  obtain 
possession  of  the  building,  on  the  plea  that  the  Protestant 
Episcopal  authorities  had  failed  to  comply  with  the  condi- 
tions named  at  the  time  of  the  original  transfer  of  the 
property. 

In  1897,  the  Rev.  H.  F.  Milligan  was  called  to  Christ 
Church,  Peoria,  and  left  Chicago  to  take  up  his  residence 
there. 

The  following  year.  Bishop  Charles  Edward  Cheney, 
D.  D.,  suffered  from  serious  illness,  rendering  his  absence 
from  home  for  some  months  a  necessity  and  stopping  for 
a  time  all  of  his  Kpiscopal  work. 

In  1898,  Bishop  William  R.  Nicholson  resigned  from 
the  Rectorship  of  St.  Paul's  Church,  Philadelphia. 


General  Councih  and  History,  1895-1902.       199 

In  October  of  this  year  (1898),  the  two  churches  in 
Wilmington,  Delaware,  consolidated  under  the  name  of 
St.  Luke's  Church,  and  seemed  to  start  out  with  renewed 
activity. 

December  2d,  1898,  marked  the  twenty-fifth  anniver- 
sary of  our  history  as  a  denomination.  Twenty-five 
years  of  blessing,  of  failing,  mayhap,  and  of  growing. 
Does  not  all  true  progress  have  a  like  experience?  With 
human  hands  to  guide  the  new  undertaking,  with  an 
untried  history  to  make  for  itself,  we  must  of  necessity 
expect  some  measure  of  failure  as  well  as  of  success,  yet 
through  and  over  it  all  was  God's  overshadowing  Provi- 
dence. 

In  the  New  York  and  Philadelphia  Synod,  Bishop 
Nicholson  preached  the  anniversary  sermon  in  the  First 
Church,  New  York,  on  Sunday,  December  4th.  We 
quote  from  his  words:  "My  brethren,  we  are  at  the  quarter 
century  anniversary  of  the  founding  of  the  Reformed 
Episcopal  Church.  It  is  a  fit  occasion  of  reviewing  the 
reasons  for  her  being.  Was  she  justified  in  her  begin- 
ning to  be?  The  only  touch-stone  of  these  questions  is 
this  other  question.  Is  she  a  witness  for  God?  Aye,  it 
is  the  true  test  both  of  a  Church  and  of  an  individual. 
May  the  denomination  we  love  ever  prove  true  to  her  mis- 
sion, and  may  her  witness  bearing  come  up  before  the 
Great  White  Throne,  ascending  lip  from  every  pulpit 
and  from  each  individual  member,  like  the  breath  of 
earth's  choicest  flowers,  a  sacrifice  far  more  pleasing  to 
God  than  ^thousands  of  gold  or  silver.' " 

On  December  18th,  1898,  Rev.  David  T.  Van  Horn 
sailed  for  India. 

In  1899,  the  total  number  of  communicants  in  the  New 
York  and  Philadelphia  Synod  alone  was  nearly  5000, 
with  about  6000  in  the  Sunday  Schools. 


200       History  of  the  Reformed  Episcopal  Church. 

On  Tuesday,  February  13th,  1900,  St.  Paul's  Church, 
Chicago,  celebrated  the  twenty-fifth  anniversary  of  its 
Jife  with  appropriate  reniiniscenses  and  exercises.  On 
the  11th  of  March  of  this  year,  Christ  Church,  Chicago, 
reached  the  fortieth  anniversary  of  its  Kector,  Bishop 
Charles  Edward  Cheney,  D.  D.,  and  in  recognition  of 
the  fact,  a  special  meeting  was  held  in  the  afternoon, 
and  the  Senior  Warden  announced  that  $11,000  had  been 
raised  to  commemorate  the  forty  years,  which,  with 
further  additions  received,  wiped  out  all  debt  upon  the 
parish,  and  at  the  Easter  meeting  the  people  gave  a  life 
lease  of  the  rectory  to  Bishop  and  Mrs.  Cheney.  During 
1900,  103  persons  were  confirmed  in  this  Synod. 

On  April  26th,  1900,  St.  John's  Church,  Chicago,  was 
partially  destroyed  by  fire,  but  was  afterward  restored. 

The  statistics  for  the  years  from  the  Council  of  1897 
to  1900  are  as  follows: 

In  the  Dominion  of  Canada:  clergy  roll,  13;  confirma- 
tions, 67. 

In  the  Jurisdiction  of  the  Northwest:  clergy  roll,  9; 
confirmations,  34;  received  otherwise,  24. 

In  the  Special  Jurisdiction  of  the  South:  255  confijmed. 

The  work  in  British  Columbia  still  holds  its  own, 
although  its  growth  has  not  spread  over  a  very  large  area. 

The  account  of  the  Missionary  Jurisdiction  of  the  South 
reported  a  favorable  condition  of  its  parishes.  Number 
of  clergy,  6;  number  of  churches,  7;  confirmations,  136. 

In  the  Synod  of  Chicago,  there  had  been  301  confir- 
mations. 

The  Church  in  England  during  the  four  years  showed 
a  corps  of  faithful  workers,  with  total  number  of  com- 
municants, 1500;  Sunday  School  scholars,  2580;  21 
churches;  clergy,  29. 


General  Councils  and  History,  1895-1902.       20.1 

During  the  spring  and  summer  of  1899,  the  denomina- 
tion was  called  upon  once  more  to  mourn  the  loss  of  two 
of  her  ministers— the  Eev.  James  S.  Harrison,  M.  D., 
and  the  Rev.  J.  S.  Trotter.  Both  of  these  faithful 
workers  were  called  to  their  rest  from  the  Bassinger 
Home,  where  they  had  passed  the  last  months  of  their 
lives. 

In  1899,  Miss  Lizzie  Graydon,  of  Christ  Church, 
Toronto,  and  Miss  Martha  Bartley,  of  Emmanuel  Churcli, 
Philadelphia,  were  elected  by  the  Foreign  Missionai-y 
Board  to  go  to  Lalitpur,  India,  to  assist  Mrs.  E.  M.  Bacon, 
and  sailed  for  their  work  in  that  far-off  land. 

In  October,  1899,  Rev.  H.  S.  Hoffman,  D.  D.,  offered 
to  buy  a  certain  station  in  Bansi,  India,  and  put  it  in 
proper  repair,  as  a  gift  for  the  foreign  mission  worfv,  the 
station  to  be  named  the  Mrs.  H.  S.  Hoffman  Mission; 
an  offer  gratefully  accepted. 

On  April  11th,  1900,  Mrs.  Alexandrine  Macomb  Cum- 
mins, the  wife  of  Bishop  George  David  Cummins,  D.  D., 
passed  on  to  that  home  whither  her  much  loved  husband 
had  gone  before.  Deeply  attached  to  the  Reformed 
Episcopal  Church,  she  was  through  all  the  years  of  her 
husband's  connection  with  it  his  staunch  and  faithful 
helpmate,  and  until  her  death  was  ever  its  most  earnest 
advocate.  During  the  winter  of  1899,  the  writer  had 
several  pleasant  letters  from  her,  expressing  her  wann 
sympathy  and  kindly  interest  in  this  history,  as  she  herself 
had  contemplated  such  an  undertaking,  but  had  relin- 
quished the  idea,  owing  to  failing  eyesight  and  advancing 


vears. 


The  Sixteenth  General  Council  of  the  Reformed  Epis- 
copal Church  opened  its  sessions  in  the  Church  of  the 
Redeemer,  Baltimore,  Md.,  on   Wednesday,  May  16th, 


202       Hislorij  of  the  Bef armed  Eirhcopal  Church. 

1900.  The  sermon  was  preached  by  the  Kev.  Williajii  T. 
Sabine,  D.  1).,  from  Ezekiel  i:  26. 

Bishop  J.  A.  Latane,  D.  D.,  was  elected  Presiding 
Bishop;  Rev.  C.  F.  Hendricks  re-elected  Secretary,  and 
Mr.  John  Heins,  Treasurer. 

A  resolution  was  proposed  by  Rev.  Dr.  H.  S.  Hoffman 
which,  in  substance,  was  that  as  Miss  H.  S.  Benson,  the 
founder  of  the  Special  Church  Extension  Trust,  had  dis- 
continued her  payments  under  a  deed  of  Marcli  6th,  1899, 
and  desired  the  deed  cancelled,  that  her  request  be  com- 
plied with  and  the  Board  discontinued.  This  was  duly 
carried  by  the  Council. 

The  proposed  Constitution  and  Canons  were  brought 
up  and  discussed,  but  their  adoption  as  a  whole  was  laid 
over  until  the  next  General  Council. 

On  motion  of  Rev.  H.  S.  Hoffman,  D.  D.,  the  Rev. 
Forrest  E.  Dager,  D.  D.,  was  appointed  General  Secretary 
of  Sunday  School  Work. 

The  Council  closed  on  Monday,  May  21st,  1900,  a  gen- 
erally harmonious  and  happy  feeling  prevailing. 

As  the  years  pass,  gradually  the  prominent  workers 
fall  from  our  ranks.  On  October  1st,  1900,  Mr.  John 
Heins,  for  some  years  the  faithful  Treasurer  of  the  Gen- 
eral Council,  passed  away.  A  man  of  strong  convictions 
and  high  Christian  principle,  he  will  be  greatly  missed. 
His  place  was  filled  by  the  election  of  Mr.  Thomas  L. 
Berry,  of  Baltimore.  The  Evangelical  EpiscopaUan 
called  him,  in  its  obituary  notice,  "Honest  John  Heins" — 
a  title  any  man  might  well  covet,  and  which  every  young 
man  in  our  Church  will  do  well  to  strive  to  attain. 

Six  days  later,  Mr.  James  L.  Morgan,  of  Brookljm,  was 
called  home.  Mr.  Morgan  was  the  first  Treasurer  of  our 
Church,  and  one  of  its  founders.     Our  next  loss  was  Mrs. 


General  Councils  and  History,  1895-1902.       20:3 

Elizabeth  M.  Bacon,  who  died  on  September  4th,  1900, 
in  Lalitpur,  India,  from  the  dreaded  cholera.  Through 
the  Providence  of  God,  the  work  in  India  will  not  suffer, 
as  it  perhaps  would  have  done  had  Mrs.  Bacon  died  a 
few  years  ago,  for  the  Rev.  David  T.  Van  Horn  having 
been  with  Mrs.  Bacon  for  some  time  before  her  death, 
and  his  w\U  having  been  associated  for  even  a  longer 
period  with  her,  have  now  taken  charge  of  the  work. 
The  Board  of  Foreign  Missions,  in  a  meeting  soon  after 
the  decease  of  Mrs.  Bacon,  decided  to  call  the  work  in 
Lalitpur  the  "EUzabeth  M.  Bacon  Orphanage,''  in 
memory  of  the  noble  Christian  woman  who,  in  giving  all 
for  Christ,  has  now  entered  into  His  eternal  presence. 

At  the  Synodical  Council  of  the  Synod  of  Chicago,  held 
in  October,  1900,  "A  Catechism  or  Elementary  Instruc- 
tion in  Christian  Truth  as  Taught  by  the  Reformed 
Episcopal  Church,-'  was  adopted  for  use  in  that  Synod. 

On  December  2d,  1900,  we  reached  the  twenty-seventh 
year  of  our  history.  As  we  near  the  end  of  our  third 
decade,  may  each  year's  record  show  us  as  a  Church  to  he 
more  Christ-lfke,  more  tilled  with  the  Spirit,  for  then  and 
then  only  can  we  fulfill  the  mission  for  which  we  are 
intended. 

As  we  close  this  last  chapter  of  our  history,  we  must 
speak  of  a  new  church  started  in  Philadelphia.^  For  some 
two  years  the  Rev.  Henry  McCrea  had  faithfully  labored 
in  St.  Nathaniel's  Protestant  Episcopal  Church  in  that 
city.  From  a  feeble  congregation,  the  Church,  with 
earnest,  evangelical  preaching,  and  faithful  pastoral  care, 
under  God,  grew,  until  the  building  was  crowded.  After 
a  httle,  however,  a  small  minority  of  the  people  began 
to  charge  the  Rector  with  "having  deviated  from  the 
usages  of  the  Protestant  Episcopal  Church  in  offering 


204       History  of  the  llefonned  Episcopal  Church. 

extemporaneous  prayer  at  the  mid-week  service  on  Thurs- 
day evening,  and  complained  of  the  liberty  he  took  in 
departing  from  some  trivial  liturgical  rubrics  which  he 
thought  stood  in  the  way  in  bringing  souls  to  Christ." 
Complaints  thus  reaching  the  attention  of  the  Church 
authorities,  and  finding  even  his  Bishop  against  him,  Eev. 
Mr.  McCrea  resigned.  A  petition,  signed  by  some  237 
persons  of  the  congregation,  was  sent  Mr.  McCrea,  asking 
him  to  remain  in  that  portion  of  the  city,  and,  if  need  be, 
start  a  church  under  some  other  denomination.  Hearing 
of  our  Church,  Mr.  McCrea  was  received  by  the  Bishop 
and  Standing  Committee  into  the  IN'ew  York  and  Phila- 
delphia Synod,  and  with  his  people  held  the  opening  ser- 
vices of  the  new  church,  called  Trinity  Church,  in  Stud- 
holme  Hall,  Philadelphia,  on  January  Cth,  1901.  A  lot 
of  land  on  which  to  build  was  given  them,  and  the  church 
building  has  been  erected  and  opened.  This  enthusiastic 
pastor  and  people  seem  to  be  entering  on  a  course  of  great 
usefulness.  Need  we  add  that  this  is  but  another  proof 
that  God  has  a  special  and  a  peculiar  work  for  the  Re- 
formed Episcopal  Church,  and  that  her  mission  is  to  hold 
to  the  pure  Evangelical  teaching  and  principles  for  which 
she  was  called  out,  and  thus  become  a  haven  of  rest  for  all 
those  who  seek  such  teaching  and  need  just  such  a 
Church.  We  may  quote  the  words  of  the  Rev.  Mr.  Mc- 
Crea: "This  is  not  man's  work;  ...  it  is  the  hand  of  the 
living  God." 

The  Rev.  Forrest  E.  Dager,  D.  D.,  for  many  years  the 
Rector  of  Emmanuel  Church,  Philadelphia,  in  January, 
1901,  accepted  a  call  to  St.  Paul's  Church,  in  that  city, 
and  entered  on  his  duties  March  1st. 

Before  we  lay  down  our  pen  with  the  close  of  our  his- 
tory, we  must  record  with  sadness  the  loss  of  some  who 


General  Councils  and  History,  1895-1902.       205 

have  borne  the  burden  and  heat  of  the  day  among  us. 
Our  Church  adds  year  by  year  to  the  links  of  the  chain 
that  binds  us  to  the  heavenly  mansions,  and  it  should 
serve  to  make  us  yet  more  diligent  in  service  while  it  is 
called  to-day,  for  we  know  not  when  we,  too,  may  be  called 
to  join  the  Church  triumphant. 

On  April  20th,  1901,  the  Eev.  Caleb  Allen,  one  of  the 
professors  in  our  Seminary,  and  the  pastor  of  the  church 
in  Wilmington,  Delaware,  passed  to  his  reward  after  a 
painful  illness.  He  was  an  Englishman  by  birth,  coming 
to  this  country  in  1881.  Bishop  Nicholson  said  of  him: 
"He  was  a  preacher  of  the  Gospel,  he  loved  to  preach  it, 
he  preached  it  simply,  and  yet  with  the  dignity  and  beauty 
of  a  cultivated  style.'' 

It  was  not  long  before  the  death  angel  again  came 
among  us,  for  on  June  Tth,  1901,  Bishop  William  R. 
Nicholson,  D.  D.,  fell  asleep  in  Jesus.  The  words  of 
Scripture  applied  to  him  by  the  Eev.  W.  T.  Sabine,  D.  D., 
fitly  represent  this  noble  man:  "Know  ye  not  that  there 
is  a  prince  and  a  great  man  fallen  this  day  in  Israel?"  He 
was  a  man  with  rare  gifts,  filled  to  overflowing  with  the 
love  of  God,  and  a  friend  ever  staunch  and  tender.  His 
loyalty  to  the  Reformed  Episcopal  Church  never  failed. 
Called  to  her  by  a  sense  of  principle,  bound  to  her  by  the 
cords  of  love,  as  well  as  suffering  for  the  sake  of  the  truths 
she  upheld,  his  death  is  an  irreparable  loss,  while  the  ex- 
ample he  has  left  us  is  one  her  members  may  well  emulate, 
praying  that  out  of  her  sorrow  this  Church  may  arise  to 
do  yet  nobler  things  for  God. 

In  August,  1901,  the  Rev.  Alexander  Sloan,  for  twenty- 
two  years  the  Pastor  of  Grace  Church,  Falls  of  Schuylkill, 
Philadelphia,  Pa.,  resigned  his  position.  On  the  26th 
of  the  previous  month,  Mr.  Sloan  was  called  upon  to  suffer 


^UU       Hidory  of  the  Reformed  Episcopal  Church. 

a  great  bereavement  in  the  death  of  his  wife,  and  this 
sorrow,  together  with  his  advancing  years,  doubtless 
brought  about  his  resignation.  The  Eev.  Ealph  Finlay 
has  been  called  to  fill  this  vacant  pulpit. 

Several  other  changes  were  made  during  the  year  1901. 
The  Church  of  the  Redemption,  Brooklyn,  N.  Y.,  called 
the  Rev.  William  V.  Edwards,  and  church  and  pastor  are 
working  most  harmoniously  together. 

'  The  Rev.  Euclid  Philips,  in  the  fall  of  1901,  resigned 
from  Grace  Church,  Brooklyn,  N.  Y.,  and  accepted  the 
pastorate  of  the  Church  of  the  Sure  Foundation,  West 
Chester,  Pa. 

The  Rev.  George  Stroud  A^ail  left  Cummins  Memorial 
Church,  Baltimore,  Md.,  and  took  charge  of  St.  Mark's 
Church,  Chicago,  111. 

The  new  and  encouraging  fields  that  have  been  opening 
up  during  the  last  few  years  and  months,  have  now  in 
one  or  two  instances,  church  buildings  of  their  own. 
Among  them  are  Grace  Church,  Brooklyn,  N.  Y.,  which 
opened  its  doors  October  7th,  1900;  and  St. Paul's  Church, 
Woodlawn,  New  York  City,  which  held  its  opening  ser- 
vice in  the  new  church  on  the  following  Sunday,  October 
14th. 

The  members  of  the  Church  of  the  Atonement,  Lan- 
caster, Pa.,  and  of  the  Church  of  the  Mediator,  Philadel- 
phia, Pa.,  are  doing  well,  having  now  buildings  of  their 
own.  .   •  ^ 

The  selling  of  the  church  property  in  Boston,  Mass., 
during  1901,  ended  our  services  in  that  city.  After 
liquidating  the  debts,  a  small  balance  remained,  which  has 
been  laid  aside  for  use  if  an  effort  should  ever  be  made 
there  to  again  start  a  church. 

Owing  to  the  death  of  Bishop  William  R.  Nicholson, 


General  Coancih  and  History,  1895-1902.       207 

the  Synod  of  New  York  and  Philadelphia  was  without 
a  Bishop,  and  it  was  with  earnest  prayer  and  much  in- 
terest that  the  members  of  our  Church  awaited  the  Coun- 
cil of  the  Eastern  Synod,  held  in  the  Church  of  the 
Reconciliation,  Brooklyn,  N.  Y.,  on  October  16th  and 
17th,  1901. 

Two  important  features  marked  this  Council.  The 
first  was  the  unanimous  election  (with  no  other  nomina- 
tion) of  Bishop  James  A.  Latane,  D.  D.  The  harmonious 
feeling  upon  the  subject  that  prevailed  was  surely  an 
indication  of  God's  presence  in  our  midst.  The  action 
that  followed  we  quote  from  the  Episcopal  Recorder: 

"Immediately  upon  the  election  of  the  Bishop,  the  Rev. 
Dr.  Hoffman  presented  the  following  series  of  resolutions, 
which  were  each  in  turn  unanimously  adopted,  some  by 
a  rising  vote: 

''1.  Inasmuch  as  Bishop  James  A.  Latane,  D.  D.,  has 
been  elected  the  Bishop  of  the  Xew  York  and  Philadel- 
phia Synod  by  a  vote  of  said  Synod;  therefore,  be  it 

^'Resolved,  That  the  General  Council  of  the  Reformed 
Episcopal  Church  be  requested  to  confirm  the  election  of 
said  Synod. 

"2.  Inasmuch  as  Bishop  James  A.  Latane,  D.  D.,  has 
been  elected  the  Bishop  of  this  Synod,  and  inasmuch  as 
he  is  a  missionary  Bishop  of  the  Reformed  Episcopal 
Church,  having  in  charge  the  Missionary  Jurisdiction  of 
the  South;  therefore,  be  it 

'^Resolved,  That  this  Synod  hereby  extends  a  cordial 
invitation  to  the  churches  and  congregations  within  that 
Jurisdiction  to  unite  with  and  become  an  integral  part 
of  this  Synod,  with  all  the  rights  and  privileges  pertain- 
ing to  the  churches  and  congregations  now  in  connection 
with  and  belonging  to  this  Synod. 


208       History  of  the  Reformed  Episcopal  Church. 

'^Resolved,  That  the  General  Council  be  requested  to 
give  its  confirmation  to  such  union  of  the  Missionary 
Jurisdiction  of  the  South,  with  the  Synod  of  New  York 
and  Philadelphia. 

"3.  Resolved,  That,  in  the  event  of  the  Jurisdiction  of 
the  South  accepting  such  invitation,  and  the  General 
Council  giving  its  sanction  to  the  consolidation,  that  with- 
out further  action  on  the  part  of  the  New  York  and  Phila- 
delphia Synod,  the  said  churches  and  congregations  of  the 
Jurisdiction  of  the  South  are  hereby  declared  to  be  in 
union  with  and  a  part  of  the  New  York  and  Philadelphia 
Synod. 

"The  following  was  then  presented  by  the  Secretary, 
the  Eev.  R.  L.  Rudolph,  M.  A.,  and  was  unanimously 
adopted: 

"In  view  of  the  certain  actions  already  taken  by  the 
New  York  and  Pliiladelphia  Synod,  which  require  the 
confirmation  of  the  General  Council  of  the  Reformed 
F.piscopal  Church;  be  it 

^'Resolved,  That  the  Council  of  this  Synod  respectfully 
requests  the  Presiding  Bishop  of  the  Reformed  Episcopal 
Church  to  take  such  measures  as  may  be  necessary  in 
order  that  a  special  meeting  of  the  General  Council  of  our 
Church  may  be  held,  for  the  purpose  of  making  legal  and 
effective  the  several  acts  of  the  Council  of  this  Synod." 

The  second  important  feature  of  this  meeting  was  a 
minute  presented  by  Rev.  Dr.  Howard-Smith  regarding 
a  committee  alleged  to  have  been  appointed  by  the  Protes- 
tant Episcopal  Convention,  to  make  advances  to  some  of 
our  leading  clerg}^men,  looking  toward  our  return  to  that 
Church,  and  that  the  committee  had  reported  progress 
and  asked  to  be  continued.  Dr.  Howard-Smith  entered 
a  most  earnest  protest  against  the  work  of  the  said  com- 


General  Councils  and  History,  1895-1902.       209 

inittee,  and  spoke  most  warmly  upon  the  matter.  His 
remarks  were  followed  by  able  speeches  from  Dr.  Dager, 
Dr.  Tracy,  Dr.  Sabine,  Rev.  Mr.  Collins  and  others.  The 
following  day  action  w^as  taken  upon  this  report.  We 
quote  from  the  New  York  Sun  as  follows: 

"At  the  closing  session  of  the  annual  Council  of  the 
Xew  York  and  Philadelphia  Synod  of  the  Reformed  Epis- 
copal Church,  held  in  the  Church  of  the  Reconciliation, 
Brooklyn,  yesterday  afternoon,  a  committee  was  appointed 
Ho  enquire  concerning  the  report  of  the  General  Conven- 
tion of  the  Protestant  Episcopal  Church,  to  the  effect 
that  the  Refonned  Episcopal  Church  is  looking  to  a 
reconciliation  with  the  Protestant  Episcopal  Church;  to 
learn  the  names  of  any  Reformed  Episcopal  clergymen 
who  have  expressed  such  a  desire;  to  challenge  the  state- 
ment, and  to  state  the  position  of  the  Church  in  that  rela- 
tion.^ The  committee  received  power  to  act  in  the 
Synod's  name,  provided  its  action  be  unanimous. 

"The  opinion  was  voiced  that  if  any  clergyman  of  that 
communion  should  be  found  who  expressed  himself  in 
favor  of  the  reconciliation  of  the  two  communions 
throughout  the  United  States,  he  should  be  expelled  from 
the  Reformed  Episcopal  ministry  at  once.  The  Synod 
stated  the  terms  on  which  its  members  are  willing  to  re- 
unite with  the  ecclesiastical  body  out  of  which  they  came. 
These  terms  are,  in  brief,  that  the  Protestant  Episcopal 
Church  must  renounce  the  dogma  of  actual  apostolic  suc- 
cession in  the  ministry  of  the  Christian  Church;  must 
rescind  all  canons  restraining  intercommunion  with  other 
evangelical  Churches;  must  put  an  end  to  the  practice 
of  auricular  confession;  must  eliminate  the  claim  from 
the  Prayer  Book  that  every  regularly  baptized  child  is 
ipso  facto  spiritually  regenerated;  and  must  abandon  the 


210       Hislonj  of  the  Reformed  Episcopal  Church. 

claim  that  the  Lord^s  presence  in  the  Lord's  supper  is  not 
simply  a  presence  spiritual  in  the  believer's  heart,  but  a 
local,  corporeal  presence  in  the  bread  and  wine. 

"The  resolution,  unanimously  adopted,  was  in  full  as 
follows: 

^'Besolved,  That  a  committee  of  three  be  appointed  to 
inquire  concerning  the  report  to  the  Protestant  Episcopal 
Convention,  to  the  effect  that  the  Eeformed  Episcopal 
Church  is  looking  to  a  reconciliation  with  the  Protestant 
Episcopal  Church;  to  ask  the  names  of  any  Refonncd 
Episcopal  clergymen  who  have  expressed  such  a  desire; 
to  challenge  the  statement;  and  to  state  the  position  of 
our  Church  in  that  relation. 

"That  this  committee  have  power  to  act  in  our  name; 
provided,  that  in  such  action  the  committee  shall  act 
unanimously. 

"The  committee  appointed  is  composed  of  the  Eev.  Drs. 
Howard-Smith,  Sabine  and  Tracy." 

A  memorial  service  to  the  late  Bishop  William  R.  Nich- 
olson, D.  D.,  was  held  during  the  sessions  of  this  Council. 

From  the  report  of  the  Committee  on  the  State  of  the 
New  York  and  Philadelphia  Synod,  we  gather  the  follow- 
ing figures:  Increase  of  500  in  our  Sunday  Schools,  which 
number  in  membership  over  6400;  193  confirmations; 
otherwise  received,  264;  total  communicant  roll,  4466; 
total  contributions,  $93,881;  foreign  missions,  nearly 
$11,000;  other  benevolences,  nearly  $10,000. 

Another  clergyman  received  into  our  Church  during 
the  year  was  the  Eev.  John  Edwards,  of  the  Methodist 
Church,  who  was  called  to  the  pastorate  of  Emmanuel 
CHiurch,  Pliiladelphia,  Pa. 

Grace  Church,  CoUingdalc,  Pa.,  was  consecrated  in 
June,  1901,  and  a  new  mission  has  been  started  in  Ken- 


General  Councils  and  Eistonj,  1895-1902.       311 

sington,  Philadelphia,  Pa.,  by  Mr.  Jabez  Thompson,  a 
theological  student  in  our  Seminary. 

The  Twenty-first  Annual  Council  of  the  Synod  of 
Chicago  was  held  in  Christ  Church,  Chicago,  October 
16th,  1901. 

The  report  for  the  year  was  encouraging,  the  confirma- 
tions being  one-third  more  than  in  the  previous  year,  and 
the  several  parishes  of  the  Synod  being  in  a  generally 
better  condition. 

The  report  of  the  Treasurer  showed  a  balance  on  hand 
of  $736.02,  and  the  fund  for  disabled  and  aged  clergymen 
amounted  to  over  $2000. 

A  special  work  in  the  Synod  has  been  the  liberal  dis- 
tribution of  Eeformed  Episcopal  literature,  sending  out 
during  the  year  some  6600  pamphlets,  and  advertising 
in  various  daily  papers  to  send  literature  bearing  upon 
our  Church  to  any  applicant  without  cost. 

Resolutions  of  sympathy  were  offered  to  the  Synod  of 
New  York  and  Philadelphia  upon  the  death  of  its  beloved 
Bishop,  the  Rt.  Rev.  W.  R.  Nicholson,  D.  D. 

The  Young  People's  Conference  of  the  Chicago  Synod 
held  its  meeting,  according  to  its  usual  custom,  on  the 
evening  of  October  16th,  1901.  at  the  close  of  the  Synod 
meeting.  The  theme  of  the  evening  was,  "Enthusiasm." 
This  was  followed  by  a  social  gathering. 

At  this  Synod  meeting,  Bishop  Cheney  expressed  the 
following  emphatic  statement: 

"As  your  Bishop,  and  as  one  of  the  original  founders  of 
the  Reformed  Episcopal  Church,  who  certainly  cannot 
have  many  more  years  in  which  to  admonish  and  plead 
with  those  over  whom  he  has  been  placed  as  a  chief  shep- 
herd, I  warn  you  that  the  same  fear  of  offending  members 
of  the  Church  from  which  this  Church  separated  because 


212       llidurij  of  the  Reformed  Episcopal  Church. 

of  false  doctrine  ajid  theatrical  worship  inculcating  that 
doctrine,  is  likely  to  be  the  temptation  of  our  ministers, 
vestries  and  congregations  in  time  to  come.  Resist  that 
temptation.  AIIoav  nothing  in  the  Church  which  can 
create  the  impression  that  you  are  striving  to  conceal  the 
impassable  gulf  separating  us  from  the  Anglican  Church 
as  it  is  in  the  present  day.  Omit  nothing  which  will  make 
it  manifest  that  we  are  first  of  all  Christians,  next  Evan- 
gelical and  Protestant  Christians." 

The  Church  of  the  Redeemer,  Detroit,  is  doing  a  good 
work  amid  many  struggles,  and  has  a  flourishing  Sunday 
school. 

St.  Luke's  Church,  AVilmin,gton,  Delaware,  which  had 
been  without  a  regular  pastor  since  the  death  of  Rev. 
Caleb  Allen,  in  November,  1901,  extended  a  call  to  the 
Rev.  H.  Medley  Price,  Woodlawn,  New  York  City,  to 
become  its  pastor,  and  the  call  was  accepted.  Rev.  Mr. 
Price  taking  charge  January  1st,  1902.  The  field  seemed 
a  most  encouraging  one,  and  the  parish  has  every  hope 
for  the  future. 

In  the  early  winter  of  this  year.  Rev.  G.  A.  Redles 
accepted  a  call  to  the  Church  of  the  Intercession,  Phila- 
delphia, Pa. 

On  November  12th,  1901,  the  Reformed  Episcopal 
Church  was  again  called  into  the  shadow  of  death  when 
Dr.  Samuel  Asbhurst,  the  Editor  of  Th^  Episcopal  Re- 
corder, and  a  devoted  Reformed  Episcopalian,  died  sud- 
denly in  London,  England,  whither  he  had  gone  for  a 
short  vacation.  The  following  short  sketch  of  his  life 
is  taken  from  The  Episcopal  Recorder  of  November  21st: 

"Samuel  Asbhurst  was  born  in  Philadelphia  sixty-one 
years  ago,  and  was  the  son  of  the  late  Mr.  Ix^wis  R.  Asb- 
hurst.    His  boyhood  days  were  spent  in  this  city,  save 


Oeneral  Councils  and  History,  1895-1902.       213 

that  during  the  summer  months  his  home  was  at  his 
father^s  country  place,  at  Clover  Hill,  Mount  Holly,  N.  J . 
As  a  mere  lad,  he  entered  Amherst,  and  upon  leaving  that 
institution,  having  chosen  the  medical  profession,  lie  en- 
tered the  University  of  Pennsylvania,  from  which  he  was 
graduated  in  1863.  For  some  months  he  became  one  of 
the  resident  physicians  at  the  Episcopal  Hospital  but  the 
outbreak  of  the  Civil  War  curtailed  his  plans,  and,  hear- 
ing the  call  of  his  country,  he  entered  the  army  as'a  sur- 
geon, and  we  hnd  him  in  charge  of  a  militarv  hospital 
near  Nashville,  Tenn.  At  the  conclusion  of  the  war,  he 
married  Miss  Louisa  Pharo,  of  Tuckerton,  N.  J.,  who 
was  for  many  years  a  wife  devoted  to  all  his  interests. 
The  relationship  between  them  was  particularly  close  and 
sacred,  even  for  man  and  wife.  When  Mrs.  Ashhurst 
died,  nine  years  ago,  the  loss  seemed  so  unbearable  that 
the  bereaved  husband  seemed  to  lose  all  desire  to  live, 
and  was  ever  looking  forward  to  the  reunion  which  would 
be  consummated  'beyond  the  river.' 

'•Dr.  Ashhurst  was  a  strong  man  physically,  and  lent 
a  more  than  usual  energy  to  the  affairs  of  life,  readily 
bearing  burdens  and  undertaking  responsibilities  which 
seemed  too  numerous  and  heavy  for  one  man's  shouldei-3. 
For  many  years  he  was  a  member  of  the  Board  of  Health 
in  this  city.  He  was  President  of  the  Tuckerton  Rail- 
road, Surgeon  at  the  Children's  Hospital,  and  for  more 
than  thirty  years  one  of  the  managers  of  the  American 
Sunday  School  Union. 

"To  us  he  was  chiefly  known  as  one  of  the  leading 
members  of  the  Reformed  Episcopal  denomination,  being 
a  vestryman  and  warden  of  St.  Paul's  Church  in  this  city"^ 
and  as  the  editor  of  The  Episcopal  Recorder.  W[\Qn 
the  Reformed  Episcopal  Church  was  organized,  nearly 


?^14       Ilistonj  of  the  Iivfonned  Episcopal  Church. 

thirty  years  ago,  The  Episcopalian,  which  was  formerly 
The  Protestant  Churchman,  and  had  for  more  than  forty 
years  been  set  for  the  defence  of  evangelical  truth,  be- 
came the  organ  of  the  new  denomination,  and  the  name 
was  changed  to  The  Episcopal  Recorder.  After  a  few 
years  of  existence,  with  a  dual  editorship.  Dr.  Samuel 
Ashhurst  became  sole  editor,  and  for  more  than  twenty 
years  has  shaj^ed  its  policy  and  spoken  week  by  week  to 
its  readers,  scattered  throughout  the  whole  country.  To 
it  he  gave  the  best  that  he  had  of  mind  and  heart,  and 
we  are  thankful  to  God  that  no  single  issue  has  left  this 
office  that  did  not  carry  words  of  saving  life  to  any 
thoughtful  person  into  whose  hands  it  might  fall." 

Dr.  H.  S.  Hoffman,  in  writing  of  Dr.  Ashhurst  to  The 
Recorder,  says: 

"His  uprightness  of  life  was  as  perfect  as  his  theology 
w^as  sound.  He  exemplified  in  his  life  the  doctrines  of 
grace.  He  lived  Christ.  As  a  physician,  without  the 
semblance  of  cant,  of  which  he  w^as  incapable,  he  was 
known  often  to  kneel  beside  his  patient's  bedside  and 
utter  words  of  prayer  that  aided  the  sufferer  more  than 
any  remedies  that  could  be  prescribed.  When  deep  sor- 
row visited  hearts,  by  tender  sympathy  and  loving  inter- 
cession he  could,  and  frequently  did,  impart  help  and 
comfort.  What  an  interest  he  took  in  the  children  of 
the  poor!  How  many  poor  families  will  rise  up,  as  they 
hear  of  his  death,  and  bear  testimony  to  his  kind  atten- 
tion and  loving  service  as  a  beloved  physician! 

"There  was,  perhaps,  no  layman  in  our  Church  w^ho  had 
clearer  views  as  to  the  reasons  for,  and  the  mission  of, 
our  Church.  As  few,  he  was  well  informed  in  the  history 
of  the  English  Church  in  the  TJeformation  period,  and 
of  the  Protestant  "Episcopal  Church  in  this  country,  as 
the  same  was  related  to  the  great  evangelical  principles 


General  Coiutcik  and  II  is  lory,  1895-1902.       215 

that  underlie  our  Church.  Having  imbibed  early  in  life 
the  thoroughly  evangelical  views  of  his  sainted  father 
and  being  brought  into  touch  with  such  men  as  Tyng, 
Vinton,  Bedell  and  others,  logically  and  promptly  he  cast 
in  his  lot  with  the  Eeformed  Episcopal  Church  when  it 
started.  His  loyalty  to  the  principles  that  the  movement 
represented  was  not  only  steadfast,  but  evinced  by  inces- 
sant effort.  Union  with  our  communion  meant  for  him 
the  severing  of  tender  ties  and  the  sacrifice  of  old  asso- 
ciations and  friends.  He  never  expressed  the  shadow  of 
regret  at  the  step  he  had  taken.  He  had  not  a  trace  of 
sympathy  with  the  idea  oi  returning  to  the  body  from 
whence  our  Church  had  come." 

Such  a  man  is,  indeed,  a  loss  to  our  Church,  and  during 
the  past  few  years  we  have  had  several  such  partings,  for 
a  number  have  gone  onward  to  join  the  Church 
triumphant. 

Another  death  amongst  us  was  that  of  the  Eev.  Eodney 
S.  Nash,  of  Springfield,  Mo. 

The  following  notice  for  a  Special  Meeting  of  the  Gen- 
eral Council  was  sent  out  November  4th,  1901: 

Baltimore,  November  4th,  1901. 
To  llie  Members  of  the  GeneroJ,  Council 

of  the  Reformed  Episcopal  Chwrch: 
This  is  to  notify  you  that,  on  the  written  request  of  six 
clerical  and  six  lay  members  of  the  General  Council,  and 
in  accordance  with  Sec.  1,  Canon  I,  Title  II,  of  the  Canons 
of  the  Eeformed  Episcopal  Church,  I  do  hereby  call  a 
Special  Meeting  of  the  General  Council  of  the  Eeformed 
Episcopal  Church,  to  be  held  in  St.  Paul's  Church,  Chest- 
nut Street  above  Twenty-first  Street,  Philadelphia,  on 
Thursday,  the  5th  day  of  December,  1901,  at  the  hour 
of  two  P.  M. 


216       History  of  the  Beformed  Episcopal  Church. 

Tlie  object  of  such  special  meeting  will  be  to  take 
action  upon 

1st.  The  election  of  Bishop  James  A.  Latane,  D.  D., 
by  the  New  York  and  Philadelphia  Synod,  to  be  the 
Bishop  of  that  Synod. 

2d.  The  request  from  both  the  Council  of  the  New 
York  and  Philadelphia  Synod  and  the  Council  of  the  Mis- 
sionary Jurisdiction  of  the  South,  that  the  churches  and 
congregations  within  the  Missionary  Jurisdiction  of  the 
South  be  permitted  to  unite  with  and  become  an  integral 
part  of  the  New  York  and  Philadelphia  Synod. 

3d.  Any  other  matters  which  may  be  directly  related  to 
such  election  of  Bishop  by  the  New  York  and  Philadel- 
phia Synod,  or  such  consolidation  of  the  Missionary  Jur- 
isdiction of  the  South  with  the  New  York  and  Philadel- 
phia Synod. 

Faithfully  your  brother  in  Christ, 
J.  A.  Latane, 

Charles  F.  Hendricks,  Presiding  Bishop. 

Secretary. 

The  meeting  was  held  as  called  for  on  December  5th, 
1901,  in  St.  PauFs  Church,  Philadelphia,  at  two  P.  M. 
After  a  religious  service.  Bishop  J.  A.  Latane,  D.  D.,  took 
the  chair,  and  the  Secretary,  Rev.  C.  F.  Hendricks,  called 
the  names  of  the  delegates.  The  necessary  papers  being 
presented,  Dr.  J.  Howard-Smith  moved  the  confirmation 
of  the  election  of  Bishop  Latane  as  Bishop  of  the  New 
York  and  Philadelphia  Synod.  This  motion  was  carried 
unanimously. 

The  following  resolutions  were  then  offered  by  Dr.  H. 
S.  Hoffman,  and  were  unanimously  adopted: 

"Whereas,  The  Council  of  the  New  York  and  Phila- 
del})hia  Synod  by  specific  action  extended  a  cordial  invi- 
tation to  the  churches  and  congregations  constituting  the 


General  Councils  and  History,  1895-1902.       217 

Missionary  Jurisdiction  of  the  South  to  unite  with  and 
become  an  integral  part  of  said  Synod,  with  all  the  rights 
and  privileges  pertaining  to  the  churches  and  congrega- 
tions now  connected  with  and  belonging  to  the  said  New 
York  and  Philadelphia  Synod;  and 

"Whereas,  The  churches  and  congregations  within 
the  said  Missionaiy  Jurisdiction  of  the  South,  having 
assembled  in  special  Council  in  the  city  of  Baltimore,  Md° 
and  having  by  certain  resolutions  and  enactmentsaccepted 
the  overtures  of  the  New  York  and  Philadelphia  Synod 
to  become  an  integral  part  of  said  Synod,  with  all  the 
rights  and  privileges  pertaining  to  the  churches  and  con- 
gregations heretofore  in  connection  with  and  belonging 
to  said  Synod;  and 

"Wheeeas,  The  New  York  and  Philadelphia  Synod 
took  further  action  that,  in  the  event  of  the  Jurisdiction 
of  the  South  accepting  the  aforesaid  invitation  for  consoli- 
dation, and  the  General  Council  giving  its  sanction  to 
such  consolidation,  that  without  further  action  on  the 
part  of  the  New  York  and  Philadelphia  Synod  the  said 
churches  and  congregations  of  the  Jurisdiction  of  the 
South  are  declared  to  be  in  union  with  and  a  part  of  the 
New  York  and  Philadelphia  Synod;  therefore, 

''Resolved,  That  the  General  Council  hereby  confirms 
and  ratifies  the  consolidation  of  the  churches  and  congre- 
gations of  the  Missionary  Jurisdiction  of  the  South  with 
the  New  York  and  Philadelphia  Synod,  so  that  the  same 
be  and  hereby  are  an  integral  part  of  said  Synod,  with  all 
the  rights  and  privileges  pertaining  to  the  churches  and 
congregations  now  in  connection  with  and  belonging  to 
the  said  New  York  and  Philadelphia  Synod." 

On  motion  of  Dr.  H.  S.  Hofl'man,  a  committee  of  three 
was  appointed  to  prepare  a  paper  on  the  death  of  Bishop 
W.  K.  Nicholson. 


218       llistunj  of  I  fie  licfonned  Epiacopal  Church. 

After  prayer  l)y  Dr.  J.  Ilovvard-Siiiitli  and  tlie  benedic- 
tion by  the  Bishop,  the  Council  adjourned. 

In  the  early  part  of  1902,  the  liev.  Henry  T.  Wirgman 
was  called  to  the  pastorate  of  St.  Paul's  Church,  Wood- 
lawn,  New  York  City. 

The  Rev.  F.  T.  Reynolds,  in  the  latter  part  of  the  pre- 
vious year,  accepted  a  call  to  Christ  Church,  Toronto. 

On  February  .21st,  1902,  our  Church  was  again  called 
into  the  shadow  of  death  when  our  beloved  Bishop  J.  A. 
Latane,  D.  D.,  fell  asleep  in  Jesus.  The  Church  in  him 
lost  a  wise  counsellor,  a  staunch  upholder  of  her  princi- 
ples, and  a  fearless  servant  of  God.  His  life  was  a  bene- 
diction, and  his  death,  which  to  us  meant  deepest  sorrow, 
to  him  meant  translation  into  the  presence  of  his 
Lord. 

IN  MEMOEIAM  BISHOP  J.  A.  LATANE,  D.  D. 

At  a  meeting  of  Reformed  Episcopal  clergymen  attend- 
ing the  funeral  of  the  late  Bishop  James  A.  Latane,  D.D., 
convened  in  the  chapel  of  the  Church  of  the  Redeemer, 
Baltimore,  Md.,  Monday  afternoon,  February  24th,1902, 
the  undersigned  were  appointed  a  committee  to  prepare, 
publish  and  transmit  to  the  family  an  appropriate  minute. 

Bowing  in  submission  to  the  will  of  our  heavenly 
Father,  whose  wisdom  and  goodness  are  beyond  any  ques- 
tioning of  ours,  we  place  upon  record  our  deep  sorrow 
at  the  loss  sustained  by  our  whole  Church  in  the  death 
of  its  Presiding  Bishop — a  loss  shared  by  the  Synod  to 
which  we  belong  and  the  parish  of  which  our  beloved 
friend  and  leader  had  long  been  the  faithful  pastor. 

Renouncing  on  conscientious  grounds  a  ministry  of 
recognized  importance  in  the  Protestant  Episcopal 
Church,  with  all  its  prospects  of  honor  and  emolument. 


-     General  Connclh  and  Htdonj,  1805-1902.       2Jf) 

Jiishojj  Lataiie  muted  with  the  Reformed  Episcopal 
Church  in  January,  1874.  He  has  thus  been  identified 
with  our  Church  through  ahnost  its  entire  history,  on 
which  he  has  laid  a  moulding  hand,  and  to  which  he  has 
given  the  best  years  of  a  noble  life,  his  wise  counsels,  his 
gracious  and  winning  influence,  his  unflinching  testimony 
to  the  truth  of  the  Gospel,  and  his  untiring  and  self- 
sacrificing  service. 

When  death  deprived  us,  last  June,  of  our  revered  and 
beloved  leader,  Bishop  Nicholson,  the  hearts  of  brethren, 
lay  and  clerical,  turned  to  Bishop  Latane,  and  without  a 
dissenting  voice  he  was  chosen  to  fill  the  vacant  place; 
so  affectionately  was  he  regarded,  so  truly  honored  and 
esteemed  for  his  unselfish  fidelity  to  principle,  his  intel- 
lectual ability,  his  wise  counsel,  his  sympathetic  brother- 
liness,  his  Christlike  character. 

Great,  indeed,  is  our  bereavement.  Alas!  that  we  are 
so  soon  deprived  of  a  life  so  needed  and  so  valued. 

But  while  we  recognize  and  mourn  our  loss,  we  rejoice 
in  his  great,  assured  and  everlasting  gain. 

Cherishing  his  memory,  may  we  have  grace  to  emulate 
his  example,  following  him  as  he  followed  Christ. 

To  his  stricken  parish  we  tender  our  condolences;  and 
to  his  bereaved  family  the  assurance  of  our  affectionate 
sympathy,  with  the  prayer  that  He  who  declares  Himself 
the  Father  of  the  fatherless  and  the  husband  of  the  widow 
will  ever  have  them  each  one  in  His  holy  keeping. 

Wm.  T.  Sabine, 
H.  S.  Hoffman, 
J.  Howard-Smith, 
Wm.  H.  Allen, 
Thomas  L.  Berry, 

Committee. 


220       History  of  the  Reformed  Episcopal  Church. 

"At  a  meeting  of  the  Standing  Committee  of  the  Synod 
of  New  York  and  Philadelphia,  held  March  21st,  1902, 
the  following  minute  was  entered  and  ordered  to  be  pub- 
lished in  the  Episcopal  Recorder: 

"In  view  of  the  important  questions  to  be  considered 
by  the  approaching  special  meeting  of  the  Council  of  the 
Synod  of  New  York  and  Philadelphia,  we  urge  upon  the 
several  parishes  of  the  Synod  that  the  mid-week  service 
for  the  last  week  in  April  be  made  one  of  special  prayer, 
that  the  great  Head  of  the  Church  may  guide  us  in  our 
coming  deliberations  and  decisions. 

"D.  H.  Garrett, 

^'Secretary" 

With  such  a  preparation,  the  special  meeting  of  the 
New  York  and  Philadelpria  Synod  was  held  in  St.  Paul's 
Church,  Philadelphia,  on  May  6th,  1902.  We  give  below 
the  account  of  the  meeting  of  the  Synod  and  that  of  the 
General  Council,  held  in  the  same  place  on  the  follow- 
ing day,  as  contained  in  The  Episcopal  Record&r  of  May 
8th  and  15th,  1902: 

"A  special  meeting  of  the  New  Y^ork  and  Philadelphia 
Synod  was  held  in  St.  Paul's  Church  on  Tuesday, 
May  6th,  at  two  o'clock.  The  opening  exercises  were 
conducted  by  Rev.  George  Alrich,  of  Scranton,  Pa.  The 
attendance  was  large  and  representative,  every  parish 
having,  a  large  delegation  present.  The  chief  interest 
centred  in  the  election  of  a  Bishop  to  succeed  the  late 
Bishop  James  A.  Latane  as  Bishop  of  this  Jurisdiction. 

"After  the  preliminaries  of  roll  call  and  credentials, 
the  Secretary,  Eev.  Robert  Tj.  Rudolph,  road  the  call  for  a 
special  meeting,  and  statements  were  made  by  Rev.  Dr. 
Howard-Smith   relative  to  the  action   of  the   Standing 


General  Councils  and  Hlslori/,  1895-1902.       321 

Committee.  Eev.  U.  W.  Huntington  and  Bishop  Stevens 
led  in  prayer.  Quite  a  discussion  arose  upon  a  motion 
made  by  Rev.  W.  A.  Freemantle,  that  Sve  dispense  with 
all  nominations  and  proceed  at  once  to  ballot  for  a 
Bishop.^  The  discussion  raised  several  points  of  interest 
and  was  finally  carried  by  a  small  majority.  The  Council 
then  proceeded  to  ballot  by  orders,  with  the  result  that 
Eev.  Dr.  Sabine  received  19  clerical  votes  and  39  lay 
votes,  and  Eev.  Dr.  Hoffman  8  clerical  votes  and  29  lay 
votes.  There  was  a  scattering  vote,  divided  amongst 
Hev.  Drs.  Wilson  and  Tracy,  and  Eevs.  W.  D.  Stevens, 
George  Alrich  and  W.  A.  Freemantle.  The  Eev.  Dr. 
Sabine  was  thus  elected  upon  the  first  ballot,  and  upon 
motion  of  Eev.  Dr.  Hofi^man,  the  vote  was  made  unani- 
mous. Eevs.  Dr.  Hoft'man,  Dr.  Howard-Smith  and  Mr. 
T.  L.  Berry  were  appointed  a  committee  to  notify  Eev. 
Dr.  Sabine  of  his  election,  and  the  Bishop-elect  made 
a  few  remarks. 

"The  matter  of  finance  came  up  and  five  hundred  dol- 
lars was  pledged  on  the  spot  to  meet  a  deficiency.  Prayer 
was  offered  by  Eev.  Dr.  Tracy  and  Mr.  Stearns.  Some 
routine  business  was  transacted,  and  the  Council  ad- 
journed by  the  sin,ging  of  the  Doxology." 

"Following  the  Special  Meeting  of  the  New  York  and 
Philadelphia  Synod,  held  in  St.  Paul's  Church,  Philadel- 
phia, last  Tuesday,  for  the  election  of  a  Bishop  for  that 
Jurisdiction,  came  the  Special  Meeting  of  the  General 
Council,  held  in  the  same  church,  last  Wednesday,  May 
7th,  at  two  o'clock.  The  purpose  of  this  special  meeting 
was  twofold:  the  election  of  a  Presiding  Bishop,  necessi- 
tated by  the  lamented  death  of  Bishop  James  A.  Latane, 
D.  D.;  and  the  confirmation  of  the  election  by  the  New 
York  and  Philadelphia  Synod  of  Eev.  W.  T.  Sabine, 
D.  D.,  to  the  Episcopal  office. 


222       History  of  the  Reformed  Episcopal  Church. 

"Promptly  at  two  o'clock,  the  delegates  present  were 
called  to  order  by  the  Secretary,  Eev.  Charles  F.  Hen- 
dricks, B.  D.,  and  the  opening  service  for  worship  was 
conducted  by  Eev.  George  W.  Huntington,  Rector  of  the 
Church  of  the  Corner-Stone,  Newburgh,  N.  Y.  The 
Secretary  called  as  much  of  the  roll  as  was  necessary  to 
ascertain  the  presence  of  a  cjuorum,  and  Bishop  P.  F. 
Stevens,  D.  D.,  was  elected  temporary  Chainnan.  A 
committee  on  credentials  having  been  appointed  and 
having  certified  to  the  accuracy  of  these  documents,  the 
roll  was  called  and  showed  a  large  number  of  parishes 
from  all  jurisdictions  well  represented. 

"The  call  for  the  Special  Meeting  was  read  by  the  Secre- 
tary, and  by  a  unanimous  rising  vote  Bishop  Samuel  Fal- 
lows, D.  D.,  LL.D.,  was  elected  Presiding  Bishop  for  the 
unexpired  term  of  the  late  Bishop  Latane,  D.  D.  Bishop 
Fallows  was  conducted  to  the  chair  and  welcomed  by  the 
temporary  Chairman,  Bishop  Stevens.  The  newly 
elected  Presiding  Bishop  thanked  the  Council  for  the 
honor  conferred  upon  him,  and  in  his  usual  felicitous 
style  addressed  a  few  words  of  cheer  and  confidence  to 
the  Council. 

"The  next  matter  of  importance  being  the  confirmation 
of  the  election  to  the  episcopate  of  Rev.  Dr.  Sabine, 
Bishop  Charles  Edward  Cheney,  D.  D.,  of  Chicago,  moved 
the  confirmation  of  the  action  of  the  New  York  and 
Philadelphia  Synod.  In  a  speech  marked  by  grace  and 
forcefulness,  Bishop  Cheney  outlined  the  sterling  qualities 
of  scholarship  and  'evangelical  piety'  possessed  by  the 
Bishop-elect,  and  with  genuine  warmth  of  feeling  paid 
a  fine  tribute  to  his  old  friend,  whom  he  had  known  many 
years  ago  as  a  comrade  in  the  'radical  evangelical  wing' 
of  the  old  Church.     The  motion  was  seconded  by  Rev. 


Miss  Harriet  S.  Benson. 


General  Councils  and  History,  lS9o-190'2.       223 

Henry  Milligan,  B.  J).,  Eector  of  Christ  Church,  Peoria, 
111.  As  the  canon  called  for  a  '^3^ea  or  nay  vote  by  bal- 
lot,^ the  call  of  the  roll  was  made,  with  the  result  that 
a  unanimous  vote  was  cast  for  the  confirmation  of  the 
election  of  Kev.  Dr.  Sabine.  The  committee  of  notifi- 
cation which  waited  upon  Dr.  Sabine  reported  to  the 
house  that  the  Bishop-elect  desired  time  to  consider  the 
matter  and  to  consult  with  his  congregation.  This,  of 
course,  was  granted,  and  the  Council  now  anxiously  and 
prayerfully  waits  for  Dr.  Sabine's  decision.  In  the 
meantime.  Bishop  P.  F.  Stevens,  D.  D.,  will  attend  to 
such  matters  as  require  the  attention  of  the  Bishop. 

^TTpon  motion  of  the  Eev.  Henry  Milligan,  B.  D.,  a 
brief  space  was  allotted  to  testimonies  to  the  character  and 
work  of  the  late  Bishops  Nicholson  and  Latane.  The 
time,  though  brief,  was  well  improved  by  Eev.  Messrs. 
Mason,  Wirgman,  Lewis  and  Milligan. 

"The  causes  which  necessitated  this  special  meeting  of 
Council  also  necessitated  some  financial  readjustments, 
and  after  brief  discussion,  the  present  needs  were  met. 
The  Council  finallv  adjourned  with  prayer  and  the  bene- 
diction n renounced  by  Bishop  Chenev." 

Dr.  Sabine  has  accepted  the  election  and  will  be  con- 
secrated in  the  fall  of  1902. 

During  the  spring  of  1902,  Bishop  P.  F.  Stevens,  D.  D., 
was  invited  to  make  the  usual  spring  visitations,  and  very 
kindly  consented  to  do  so. 

One  by  one  the  early  workers  of  the  Eeformed  Epis- 
copal Church  are  leaving  the  labors  of  the  Lord  here  to 
enter  into  the  srlorious  service  of  the  heaven  bevond. 

Our  latest  loss  was  that  of  Miss  Harriet  S.  Benson,  on 
September  3d,  1902. 

Miss  Benson  was  born  in  Philadelphia,  Pa.,  December 


224:       Illslory  of  the  Refoiined  Episcopal  Church. 

19th,  1827.  Early  consecrated  to  her  Master,  she  carried 
it  into  all  her  daily  life.  Means,  time,  life  itself,  were  all 
His  and  used  for  Him.  To  the  Church  of  her  love  as 
well  as  to  other  charities  she  gave  abundantly.  The  great 
beauty  of  her  life  lay  in  her  unostentatious  liberality  and 
exquisite  delicacy  of  Christian  grace. 

I  shine  in  the  light  of  God; 

His  likeness  stamps  my  brow; 
Through  the  shadows  of  death  my  feet  have  trod. 
And  I  reign  in  glory  now. 

Thus  we  have  traced  our  history  through  its  twenty- 
eight  years,  and  have  entered  with  our  Church  over  the 
threshhold  of  a  new  century,  nay,  we  have  gone  farther 
back,  for  we  are  the  old  Episcopal  Church  of  the  Re- 
formers, and  we  can  truly  say,  "We  have  a  goodly  heri- 
tage!" As  we  reverently  lay  aside  our  pen  and  look  over 
the  past,  w^e  see  verily  a  monument  of  God's  erection. 
]\Iay  He  keep  our  beloved  Zion  ever  the  faithful  promul- 
gator of  the  simple  Gospel  of  Jesus  Christ,  who  is  the  be- 
ginning and  ending  of  all  things. 

As  we  write  upon  the  tablets  of  the  speeding  years  our 
future  history,  may  it  be  that  of  a  Church  loyal  to  the 
fundamentals  of  the  Gospel,  thoroughly  Protestant,  and 
ever  faithful  to  her  great  trust. 


Emmanim-]l  ('iiruc'ir,  l>iu(inT()X,  Exolaxi). 


Chapteb  XVIII. 
Work  in  England. 

In  a  letter  to  Bishop  Cummins,  dated  April  17th,  1874, 
from  an  English  correspondent,  we  read:  "We  have  held 
recently  a  meeting  of  the  entire  midland  district  of  the 
Free  Church  of  England.  Your  Eeformed  Church  move- 
ment was  one  of  the  subjects  brought  before  us,  when 
great  sympathy  was  expressed  for  you.  There  is  in  Eng- 
land a  wonderful  opening  for  this  movement,  and  which 
we  trust  and  believe  that  Providence  will  make  you  the 
instrument  of  using  for  the  glory  of  God  and  the  spread 
of  the  Eedeemer's  kingdom.  My  letter  fairly  represents 
the  feelings  and  views  of  many,  and  will  be  followed 
shortly  by  a  document  of  a  more  official  character." 

In  this  same  month,  a  communication  was  received 
from  the  Free  Church  of  England,  proposing  the  forma- 
tion of  a  Federative  Union  between  the  two  Churches. 
This  communication  was  from  Bishop  Benjamin  Price, 
Bishop  Primus  of  that  body,  dated  March  10th,  1874. 

It  was  found  by  the  Reformed  Episcopal  Committee 
that  our  Constitution  differed  so  much  from  that  of  the 
Free  Church  of  England,  that  "a  close  organic  union 
would  not  be  practicable  without  very  material  changes," 
and  that  the  only  basis  of  union  would  be  in  the  following 
Articles  of  Federative  Union  between  the  Free  Church 
of  England  and  the  Reformed  Episcopal  Church: 

Akticle  I,  As  an  evidence  of  the  union  existing  be- 
tween the  Free  Church  of  England  and  the  Reformed 
Episcopal  Church,  a  delegation  of  ministers  and  laymen 


226       Hislonj  of  the  Reforiaed  Episcoyal  Church. 

may  be  sent  annually  from  the  Convocation  to  the  Gen- 
eral Council,  and  from  the  General  Council  to  the  Con- 
vocation, with  the  right  to  take  part  in  the  deliberations 
of  said  bodies  respectively. 

Article  II.  In  the  consecration  or  ordination  of 
Bishops  or  other  ministers,  in  each  Church,  the  Bishops 
and  ministers  of  the  other  Church  shall  be  entitled  to 
participate. 

Article  III.  The  ministers  of  either  of  said  Churches 
shall  be  entitled  to  officiate,  transiently,  in  the  congre- 
gations of  the  other;  and  also,  subject  to  the  respective 
regulations  of  said  Churches,  shall  be  eligible  to  a  pastoral 
charge  in  either. 

Article  IV.  Communicants  of  either  Church  shall 
be  received  to  the  other  on  presentation  of  letters  of  dis- 
missal. 

Article  V.  Missionary  or  other  congregations  of 
either  Church  may  transfer  their  connection  to  the  other, 
on  such  terms  as  may  be  mutually  agreed  upon. 

Article  VI.     The  two  Churches,  recognizing  the  fact 
that  they  are  working  together  in  the  same  great  cause, 
and  on  the  same  basis,  pledge  each  to  the   other  their 
mutual  co-operation,  sympathy  and  support. 
Eespectfully  submitted, 

Herbert  B.  Turner, 
Marshall  B.  Smith, 
Benj.  Aycrigg, 

Committee. 

These  Articles  were  adopted  at  the  Second  Council, 
May,  1874,  and  were  signed  by  Bishop  Price  on  behalf  of 
the  Free  Church  of  England,  on  November  t7th  of  that 
year.  The  Federative  Union  was  revoked  by  the  Free 
Church  of  England  June  28th,  1881. 


Worlc  in  England.  227 

lu  July;,  1876,  Bishop  Cridge,  authorized  by  the  Gen- 
eral Council,  visited  England  as  a  delegate  of  the  Ee- 
formed  Episcopal  Church  to  the  Convocation  of  the  Free 
Church  of  England,  and  during  this  visit  he  consecrated 
the  Eev.  J.  Sugden,  B.  A.,  to  the  Episcopate. 

In  April,  1877,  a  petition  was  sent  to  the  Eeformed 
Episcopal  Church  in  America,  setting  forth  the  need  and 
opportunity  for  the  establishment  of  the  Eeformed  Epis- 
copal Church  in  England.  This  petition  was  signed  by 
Lord  Ebury  and  others,  and  recommended  Eev.  T. 
Huband  Gregg  as  a  man  suitable  for  the  Bishopric  in 
England. 

At  the  fifth  General  Council,  held  in  May,  1877,  it  was 
resolved  "That  the  General  Council  proceed  to  the  elec- 
tion of  a  Bishop  for  the  United  Kingdom  of  Great  Britain 
and  Ireland,"  followed  by  the  election  of  Eev.  T.  Huband 
Gregg,  his  consecration  taking  place  in  the  First  Ee- 
formed Episcopal  Church,  N'ew  York,  June  20th,  1877. 

Bishop  John  Sugden  afterwards  united  with  the  Ee- 
formed Episcopal  Church  in  England,  and  was  appointed 
Coadjutor  Bishop. 

In  1878,  the  General  Council  authorized  the  formation 
of  a  General  Synod  in  England,  and  gave  permission  for 
the  same  to  revise  the  Prayer  Book,  "provided, 
that  the  Protestant  and  Evangelical  principles  of  this 
Church  as  set  forth  in  the  Declaration  of  Principles  be 
maintained  therein  and  set  forth  as  fundamental."  At 
the  same  time,  three  commissioners  were  appointed  to 
confer  with  three  others  appointed  by  the  British  Synod, 
to  report  such  changes  as  were  deemed  necessarv  to  the 
General  Council  in  1879.  This  decision  of  the  Council 
was  cabled  to  England  One  of  the  commissioners,  Mr. 
H.  B.  Turner,  visited  London  and  attended  a  meeting 


2;28       li  islury  of  the  Reformed  Episcopal  Church. 

of  the  General  Synod  on  September  17th,  1878,  when  a 
printed  Constitution  was  submitted  to  the  Synod  for 
adoption.  In  his  necessarily  cursory  glance  over  it,  Mr. 
Turner  advised  the  Synod  that  he  felt  it  should  be  some- 
what altered,  in  order  to  conform  to  the  ruling  of  the 
Council.  Bishop  Gregg,  on  the  plea  of  illness,  left  the 
meeting,  and  thereupon  those  present  seemed  to  agree 
with  the  American  commissioner  as  to  organic  union,  but 
urged  that  the  need  of  a  constitution  was  imperative,  and 
also  urged  its  adoption,  on  the  understanding  that  later 
it  should  be  amended  in  such  manner  as  the  Council 
might  deem  necessary. 

The  Declaration  of  Principles  was  found  to  be  tam- 
pered with,  one  whole  section  being  taken  out  and  another 
altered.  The  second  article,  "This  Church  recognizes 
and  adheres  to  Episcopacy,  not  as  of  Divine  right,  but  as 
a  very  ancient  and  desirable  form  of  Church  polity,"  was 
replaced  by:  ''A  recognition  of  and  acquiescence  in  Epis- 
copacy as  a  very  ancient  and  desirable  form  of  Church 
polity." 

Five  months  after  the  action  of  the  General  Council, 
Bishop  Gregg  applied  for  letter  dimissory,  stating  that 
if  not  received  in  thirty  days,  he  would  act  as  if  it  had 
been  received.  Before  the  expiration  of  that  period,  or 
on  November  5th,  he  consecrated  Kev.  N.  A.  Toke  as 
Bishop. 

A  meeting  of  the  General  Committee  of  the  Reformed 
Episcopal  Church  of  America  was  held  January  29th, 
1879,  and  as  there  was  no  authority  from  whom  Bishop 
Gregg  could  demand  dismissal,  as  he  had  abandoned  the 
men  who  had  originally  chosen  him  and  refused  to  call  a 
meeting  of  the  Synod  for  the  purpose  of  harmonizing  the 
disturbances,  it  was  decided  to  refuse  such  letter. 


Worlc  in  England.  229 

On  June  2d,  1879,  Rev.  A.  S.  Eichardson,  of  England, 
met  the  General  Committee  in  Christ  Church,  Chicago, 
at  the  request  of  the  Commissioners,  desiring  from  them 
some  authoritative  statement  as  to  the  relation  of  our 
American  Church  to  the  EngHsh  Church,  whereupon 
Bishop  Sugden  was  officially  recognized  as  the  Presiding 
Bishop  in  England,  the  English  Synod  as  a  valid  one, 
and  the  Constitution  and  Canons  "as  at  present  revised, 
with  any  revision  of  the  Prayer  Book  that  may  be  under- 
taken" to  "be  referred  to  the  General  Committee,  with 
power  to  approve." 

At  the  General  Council  of  1899,  the  Rev.  Alfred 
Spencer  Richardson,  who  had  been  nominated  as  Bishop 
by  the  Synod  in  England,  was  duly  elected  to  that  office, 
his  consecration  taking  place  on  June  22d,  1899,  in  St. 
Paul's  Church,  Philadelphia,  Pa. 

The  work  in  England,  after  the  secession  of  Bishop 
Gregg,  came  under  the  care  of  Bishop  Sugden.  It,  of 
course,  suffered  by  the  unhappy  division,  as  did  the  Cana- 
dian branch,  but  to  the  honor  of  the  faithful  band  who 
remained  loyal  be  it  said,  that  earnest,  consecrated  work 
was  done.  In  Canada,  a  number  became  adherents  of  the 
Reformed  Church  of  England,  as  the  work  under  Bishop 
Gregg  was  called,  he  offering  to  come  to  Canada  for  Epis- 
copal duty  if  they  so  desired,  and  Dr.  Ussher  withdrawing 
June  13th,  1879,  from  the  Reformed  Episcopal  Church, 
became  the  leader  of  that  party  in  Canada,  being  conse- 
crated Bishop  by  Bishop  Gregg.  A  Convention  of  our 
Church  was  held  in  Ottawa,  Canada,  July  30th  and  31st, 
1879,  when  petition  was  made  to  the  General  Council 
for  authority  to  become  a  Synod,  and  asking  for  a  Bishop 
for  Canada,  and  also  passing  the  following:  "That  we  are 
satisfied  to  remain  in  our  present  position  with  regard 


230       History  of  the  Reformed  Episcopal  Church. 

to  the  General  Council  and  under  the  presidency  of  our 
present  beloved  Bishop  William  II.  Nicholson,  and  that 
we  deprecate  any  separation  from  the  Keformed  Episcopal 
Church  as  originally  organized  by  the  late  liishop  Cum- 
mins." 

The  General  Council  empowered  Bishops  Nicholson 
and  Fallows  to  visit  Canada  and  make  arrangements  for 
the  selection  of  a  Bishop,  and  on  July  1st,  1880,  Kev. 
Edward  Wilson,  D.  D.,  was  consecrated  in  St.  Paul's 
Church,  Philadelphia,  by  Bishops  Nicholson  and  Latane. 

May  19th,  1880,  the  General  Committee  passed  resolu- 
tions that  the  name  of  Bishop  Crregg  should  be  erased 
from  the  clergy  list  of  this  Church,  he  having  refused  to 
call  a  synod  meeting  for  explanation  of  the  ditficulty  and 
effort  for  union,  and  having  established  another  Church 
under  altered  Declaration  of  Principles.  These  resolu- 
tions were  published  and  Bishop  Gregg  notified  that  on 
May  27th,  1880,  his  name  was  thus  erased  on  approval 
of  the  General  Committee. 

At  the  adjourned  m.eeting  of  the  General  Synod  of  the 
Reformed  Episcopal  Church  in  England,  held  in  West- 
minster, October  4th,  1882,  the  following  resolution,  as 
suggested  by  the  Revision  Committee  for  Constitution 
and  Canons,  was  unanimously  adopted: 

'^JResolved,  That,  in  view  of  the  peculiar  difficulties  of 
the  work  of  the  Reformed  Episcopal  Church  in  Great 
Britain,  and  the  great  distance  and  consequent  difficulty 
of  communication  between  this  country  and  America, 
this  General  Synod  feels  the  imperative  necessity  of  an 
immediate,  independent  existence,  with  full  communion 
with  the  General  Council;  thus  placing  the  General  Synod 
in  a  position  corresponding  to  that  occupied  by  the  Prot- 
estant Episcopal  Church  in  America  in  relation  to  the 


Worh  in  England.  231 

Established  Church  of  England,  and  this  General  Synod 
respectfully  requests  the  General  Council  to  take  such 
action  as,  in  its  Judgment,  may  secure  this  arrangement, 
and  to  permit  the  attendance  of  delegates  to  attend  the 
General  Synod,  at  the  respective  meetings  of  these 
bodies/^ 

At  the  General  Council  held  in  Baltimore  in  June, 
1883,  this  petition  was  granted,  and  the  Eeformed  Epis- 
copal Church  in  Great  Britain  was  allowed  "a  separate 
existence,'^  with  the  resolution  "That  in  granting  this 
request,  we  hereby  most  emphatically  affirm  that  any 
Church  calling  itself  the  Reformed  Episcopal  Church, 
would  be  acting  in  opposition  to  the  fundamental  princi- 
ples of  the  Church,  if  any  duly  accredited  minister  from 
another  Evangelical  Church  were  to  be  reordained  by 
any  of  its  Bishops/' 

In  1888,  the  Eeformed  Church  of  England  in  Canada, 
under  Bishop  Ussher,  reunited  with  the  First  Synod  of 
Canada  of  the  Reformed  Episcopal  Church,  the  union 
being  on  the  basis  of  the  resignation  of  both  Bishops 
Fssher  and  Wilson,  and  the  election  by  the  full  Synod 
of  a  Bishop.  The  meeting  was  held  on  September  26th, 
Bishop  Samuel  Fallows,  D.  D.,  being  elected  as  Bishop  of 
Canada. 

February  28th,  1889,  Bishop  Gregg  wrote  to  America, 
stating  his  intention  of  being  present  at  the  General 
Council  in  Boston,  Mass.,  the  following  June,  claiming 
the  erasure  of  his  name  from  the  clergy  list  as  illegal. 
He  attended  this  Council,  but  was  by  the  previous  action 
of  the  General  Council,  of  course,  not  entitled  to  a  seat 
in  that  body,  and  was  not  permitted  to  address  the  House. 
The  delegate  of  the  English  Church,  the  Rev.  P.  X.  Eld- 
ridge,  was  present  at  that  Council,  and  reported  slow,  but 
faithful  and  steady  progress. 


232       History  of  the  Reformed  Episcopal  Church. 

In  connection  vvilli  the  work  in  England,  the  Kevs. 
Hubert  Bower  and  Thomas  Greenland,  M.  A.,  were  at 
difl'erent  times  consecrated  Bishops, but  both  subsequently 
retired  froin  the  Episcopate  and  from  the  Church. 

In  1892  the  Eevs.  J.  Kenny  and  Philip  X.  Eldridge 
were  elected  by  the  General  Synod  as  Coadjutor  Bishops, 
and  were  consecrated  on  June  24th,  1892,  in  Emmanuel 
Church,  Gunnershury. 

In  1893,  Bishop  Eldridge  was  elected  Presiding  Bishop, 
vice  Bishop  Sugden,  who  felt  compelled,  on  account  of  ill 
health,  to  retire  from  office. 

Bishop  Renny  died  July  26th,  1894,  after  a  long  and 
painful  sickness;  and  on  June  20th,  1897,  Bishop  Sugden 
entered  his  eternal  rest. 

Bishop  Gregg  having  been  pronounced  insane,  and 
Bishop  Richardson  having  ceased  to  hold  any  jurisdiction, 
earnest  efforts  were  made  to  bring  about  a  reunion  of  the 
two  branches  of  the  Church  in  England,  and  these  efforts 
were,  on  Whit-Tuesday,  May  15th,  1894,  crowned  with 
success — the  two  long-divided  sections  of  the  Church 
coming  together  on  that  day,  and  organizing  as  one  Gen- 
eral Synod. 

At  the  General  Council  held  in  Chicago,  June,  1894,  a 
communication  was  received  from  Bishop  Eldridge  as 
follows:  "It  is  with  unfeigned  pleasure  and  deep  thank- 
fulness to  Almighty  God  that  I  am  able  to  officially  an- 
nounce to  you  the  reunion  of  the  sections  of  our  Church 
in  England,  after  a  separation  of  nearly  sixteen  years. 
Many  attempts  at  reconciliation,  extending  from  the  time 
of  Bishop  Gregg's  secession  and  his  organization  of  the 
movement  known  as  the  Reformed  Church  of  England, 
have  been  made,  but  until  recently  without  success. 
Now,  however,  through  the  good  hand  of  our  God  upon 


Work  in  England.  233 

lis,  the  unhappy  division  in  the  past  is  completely  healed. 
On  the  15th  inst.  (May,  1894),  the  respective  Synods  of 
the  two  Churches  met,  and  agreed  unanimously  to  unite; 
and  later  in  the  day  a  General  Synod  of  the  United 
Church  was  dul}  organized.  On  motion  of  Bishop 
Gregg's  son,  the  Rev.  F.  T.  Gregg,  B.  A.,  seconded  by  one 
of  our  own  ministers,  the  Rev.  J.  Anderson,  I  had  the 
honor  of  being  elected,  by  the  unanimous  and  rising  vote 
of  the  Synod,  the  Presiding  Bishop  of  the  United  Church. 

"It  was  decided  that  the  Church  should  be  officially 
known  henceforth  as  'The  Reformed  Episcopal  Church 
in  the  United  Kingdom  of  Great  Britain  and  Ireland, 
otherwise  called  the  Reformed  Church  of  England.' 

(Signed,)  Bishop  P.  X.  Elbridge." 

In  1900,  this  same  Bishop  reports  that  "this  union  has 
proved,  through  God's  mercy,  to  be  a  most  blessed  and 
abiding  one,"  the  condition  of  the  Church  on  the  whole 
being  a  satisfactory  one,  although  the  numerical  increase 
has  not  been  large — 1  Bishop,  24  Presbyters,  1  Deacon, 
3  licensed  lay  readers,  1500  communicants,  2580  Sunday 
school  scholars,  and  amount  raised  yearly,  $32,190. 

At  the  meeting  of  the  English  Synod  held  in  Christ 
Church,  Tuebrook,  Liverpool,  in  June,  1902,  the  arduous 
and  faithful  labors  of  Bishop  Eldridge  were  lightened  by 
the  election  of  Rev.  T.  W.  Bowman,  M.  A.,  Ph.D.,  of 
Christ  Church,  Liscard,  to  the  Bishopric.  The  office  was 
accepted  by  Dr.  Bowman  in  a  few  earnest  words.  His 
jurisdiction  will  extend  over  the  churches  in  the  north. 
At  this  Synod  meeting,  Bishop  Eldridge  was  re-elected 
Presiding  Bishop. 


Chapter  XIX. 

Work  in  Other  Fields. 

CANADA. 

The  work  of  the  Eefomied  Episcopal  Church  in  Canada 
began  early  in  the  history  of  our  denomination,  the 
church  in  Moncton  being  among  the  first  to  organize. 

In  1875,  Bishop  Cummins  said,  "I  cannot  doubt  that 
there  is  a  wide  and  open  door  for  the  Reformed  Episcopal 
Church  to  enter  in  that  Dominion.^'  The  denomination 
in  Canada  has  had  much  against  which  to  contend,  but 
through  its  varying  vicissitudes  there  are  workers  there 
who  have  bravely  upheld  the  banner  of  our  Church.  The 
secession  of  Bishop  Gregg  threatened  to  be  a  most  serious 
detriment  to  the  Canadian  work,  but  the  majority  held 
firmly  to  the  Eefonned  Episcopal  Church,  and  the  calam- 
ity was  asserted. 

On  August  10th,  1879,  a  meeting  was  held  in  j\Iontreal 
for  the  purpose  of  organizing  a  Synod  in  the  Dominion, 
to  be  "formed  in  accordance  with  the  Constitution,  and 
subject  to  the  legislation  and  supreme  control  of  the 
General  Council  of  the  Reformed  Episcopal  Church,  as 
provided  by  Article  V  of  the  Constitution  of  the  said 
Church."  It  also  nominated,  subject  to  the  approval  of 
the  Council,  the  Rev.  Edward  Wilson,  D.  D.,  as  Bishop 
of  the  new  Synod.  At  this  meeting  the  following  motion 
was  also  carried: 

'Whereas,  It  seems  desirable,  with  a  view  to  prevent 
a  recurrence  of  the  perplexities,  divisions  of  opinion,  and 


Woric  in  Other  Fields.  235 

lieart-buniiiigs  of  the  past,  that  this  Synod  should  mark 
its  desire  lor  a  unanimity  in  the  apparel  worn  by  the 
Bishop  and  clergy  in  their  ministrations;  be  it,  therefore, 

''Resolved,  That  the  Bishop  and  clergy  of  this  Synod 
be  requested,  in  their  public  and  official  ministrations,  to 
wear  the  black  gown  only." 

In  1888,  the  unhappy  division  in  Canada  was  healed 
by  a  meeting  of  both  parties  on  September  26th,  and  the 
forming  of  one  general  Synod,  Bishops  Ussher  and  Wilsoji 
resigning,  and  Bishop  Samuel  Fallows  being  elected  as 
Bishop  over  the  united  Synod.  Canada  has  at  this  time 
no  resident  Bishop,  the  Presiding  Bishop  of  the  General 
Council  having  a  general  oversight  over  the  churches. 

In  Montreal,  St.  Bartholomew's  Church  held  its  first 
service  December  23d,  1877^  Bishop  Fallows  presiding. 
The  Eev.  Mr.  McGuire,  its  first  pastor,  remained  a  little 
over  a  year.  In  June,  1878,  Rev.  Dr.  Ussher  took  charge 
and  a  year  later,  with  two-thirds  of  the  congregation,  he 
seceded  and  joined  Bishop  Gregg.  The  remainder  of  the 
people  held  service  in  a  hall,  with  the  Rev.  Edward 
Wilson  as  pastor.  On  Bishop  Wilson's  consecration  and 
subsequent  call  to  Ottawa,  service  ceased  to  be  held.  In 
March,  1889,  the  unhappy  division  was  healed,  and  ser- 
vices have  since  been  carried  on.  Rev.  Mr.  Cook,  now 
our  missionary  in  India,  was  its  late  pastor,  the  Rev.  A. 
B.  Hubly  succeeding  him. 

Grace  Reformed  Episcopal  Church  was  organized  in 
St.  John,  October,  1874,  with  the  Rev.  W.  Y.  Feltwell, 
Pastor,  he  remaining  until  October,  1875.  Through  most 
discouraging  circumstances  and  the  injury  of  the  great 
fire  in  St.  John,  the  church  struggled  on.  A  new  church 
was  built  on  Charlotte  Street,  being  opened  in  February, 
1879.     Through   the    death    of   one   of   its   prominent 


'2'M\       IJislorij  of  the  Reformed  Episcopal  Church. 

workers,  Mr.  Tlenry  Jack,  it  was  found  that  the  church 
owed  ills  estate  $2500,  and  the  people  became  so  discour- 
aged with  the  burden  of  debt  that  the  society  was  dis- 
banded in  1885,  the  property  passing  into  tlie  estate  of 
Mr.  Jack. 

In  1876,  a  promising  church  was  organized  in  Digby, 
N.  S.,  but  through  most  distressing  financial  difficulties 
the  work  was  given  up  after  a  few  years. 

In  Chatham,  N.  B.,  a  church  was  started  in  1874,  "and 
was  prosperous  for  a  number  of  years,  but  ceased  to  exist 
in  1890,  more  for  want  of  a  minister  than  anything  else." 

St.  John's  Church,  Sussex,  N.  13.,  was  organized  in 
May,  1874,  Rev.  Mr.  Feltwell  being  its  first  rector.  Since 
June,  1885,  Eev.  A.  M.  Hubly  has  been  its  pastor.  The 
congregation  now  owns  a  church  building  valued  at 
nearly  $4000,  and  a  rectory  costing  $1700.  Mission 
services  are  carried  on  in  five  adjacent  towns,  its  total 
membership  being  149. 

The  church  in  Moncton  was  the  first  Canadian  church 
responding  to  the  movement  inaugurated  by  Bishop  Cum- 
mins. From  Ottawa  also  came  one  of  the  early  responses 
to  the  call,  and  Bishop  Cummins  visited  it,  preaching  and 
laying  the  corner-stone  of  a  church  there  in  September, 
1874.  Toronto  and  Brantford  also  were  towns  in 
Canada  where  the  Reformed  Episcopal  Church  found 
sympathizers  during  its  early  years. 

NEWFOUNDLAND. 

In  this  far-away  section,  the  banner  of  the  Reformed 
Episcopal  Church  has  been  uplifted  by  a  few  faithful 
souls. 

At  Clarke's  Beach  we  have  a  church  building,  accom- 


Work  in  Other  Fields.  237 

niodating  about  three  hundred,  with  a  small  school  house 
adjoining  the  church.  Here  the  Eev.  Mr.  Goodchild,  who 
died  in  1898^  from  a  disease  contracted  by  exposure  in 
fulfilling  his  duties  as  a  missionary,  labored  faithfully  for 
a  number  of  years.  The  people  are  poor  and  the  work 
a  most  laborious  one. 

At  New  Harbour,  there  is  a  mission  church  under  the 
care  of  the  Eev.  C.  F.  Hubbard.  There  are  several  out- 
side stations  connected  with  these  missions.  In  1891, 
the  number  of  adherents  in  Newfoundland  was  six 
hundred. 

BERMUDA. 

The  first  service  of  the  Eeformed  Episcopal  Church 
]ield  in  this  far-away  spot  dates  back  veiy  nearly  to  the 
beginning  of  our  existence.  On  Easter  day,  1875,  our 
banner  was  first  raised,  the  name  of  the  new  church  being 
St.  George's,  and  its  first  rector  the  Eev.  Anthony  Bilkey. 
His  successor  was  the  Eev.  Mr.  Winfield,  and  later  the 
Eev.  J.  Simpson  Trotter. 

In  October,  1878,  Bishop  Fallows  visited  Bermuda  and 
assisted  in  opening  the  new  church. 

For  nearly  ten  years,  Eev.  Henry  J.  Wood,  now  in 
British  Columbia,  was  the  rector  of  St.  George's,  followed 
by  the  Eev.  Ephraim  Philips,  who  afterwards  returned 
to  the  United  States. 

BRITISH   COLUMBIA. 

The  work  in  British  Columbia  began  with  the  early 
history  of  our  denomination.  In  October,  1874,  Dean 
Edward  Cridge,  three  hundred  and  fifty  communicants, 


238       History  of  the  Reformed  Episcopal  Church. 

and  a  Sunday  School  of  one  hundred  and  fifty,  of  the 
Cathedral  in  Victoria,  B,  C,  left  the  Church  of  England 
and  formed  a  Reformed  Episcopal  parish,  its  organization 
taking  place  October  28th.  A  building  lot  was  given  the 
new  church  in  1875  valued  at  $25,000,  and  a  building  was 
erected. 

In  the  General  Council  of  1875,  Rev.  Edward  Cridge 
was  elected  as  a  Missionary  Bishop  for  the  Pacific  coast. 
He  was  consecrated  in  Emmanuel  Church,  Ottawa,  On- 
tario, Canada,  July  17th,  1876,  by  Bishops  Cheney  and 
Nicholson. 

The  work  continued  to  be  confined  to  the  church  in 
Victoria  until  about  1882,  when  the  Rev.  George  B.  Allen 
and  his  congregation  of  the  Protestant  Episcopal  Church, 
applied  for  admission  into  the  Reformed  Episcopal  com- 
munion, and  services  were  also  held  in  New  Westminster, 
B.  C,  loolring  toward  the  organization  of  a  church  there. 
Bishop  Cridge  had  been  joined  in  his  labors  a  few  years 
before  by  the  Rev.  J.  B.  Chantrell,  who  afterward,  on 
account  of  his  health,  was  obliged  to  resign. 

In  1880,  the  Rev.  John  Reid,  D.  D.,  united  with  tho 
Reformed  Episcopal  Church  from  the  Presbyterian  fold, 
and  became  Bishop  Cridge's  co-worker.  In  this  same 
year,  also,  the  little  church  (St.  Paul's)  in  New  Westmins- 
ter, called  to  its  pastorate  the  Rev.  Thomas  Haddon,  from 
the  Wesleyan  Church. 

During  1894,  a  mission  was  established  bv  the  Rev.  Mr. 
Haddon  at  Vancouver,  and  another  was  inaugurated  in 
the  northern  part  of  Victoria. 

In  the  following:  year.  Rev.  J.  D.  Wilson,  J).  D.,  became 
Bishop  Cridge's  assistant  in  Victoria,  and  the  Rev.  F.  Ten 
Broeok  Reynohls  was  called  to  New  Westminster,  resign- 
ing on  account  of  his  health  in  the  summer  of  1901,  the 
Rev.  W.  M.  Magrath  taking  the  rectorate. 


Worh  in  Other  Fields.  239 

Rev.  Dr.  Wilson  also  resigned,  and  is  now  a  professor 
in  onr  Theological  Seminary,  Philadelphia,  Pa. 

Amid  difficulties  and  opposition,  the  banner  of  the 
Reformed  Episcopal  Church  is  still  uplifted  in  this  distant 
section,  and  the  churches  thus  far  established  bravely  hold 
their  own.  May  the  Divine  Head  of  the  Church  grant 
His  blessing  of  consecration  and  growth  upon  the  up- 
holders of  the  truth  in  this  portion  of  His  vineyard. 


Chapter  XX. 
Work  in  the  South, 

This  branch  of  our  work  has  always  been  one  of  deep 
interest  to  our  denomination,  and  the  noble  and  faithful 
Bishop  who  presides  over  this  portion  of  the  Lord's  vine- 
yard has  endeared  himself  not  only  to  those  with  whom 
he  labors  in  the  Lord,  but  to  our  whole  Church. 

We  find  in  Col.  Aycrigg's  Memoirs,  under  date  of  De- 
cember 15th,  1875,  that  he  quotes  as  follows  from  a  letter 
of  Bishop  Cummins:  December  5th,  ordained  as  "Deacon 
Mr.  Frank  C.  Ferguson,  not  a  novice,  but  one  who  in  the 
Protestant  Episcopal  Church  has  been  an  earnest  and 
faithful  worker  as  a  layman  among  his  own  race.  .  .  . 
Rev.  Mr.  Stevens  .  .  .  proposes  to  open,  on  the  first  of 
January,  1876,  in  Charleston,  a  training  school  for  the 
education  of  colored  candidates  for  the  ministry." 

A  Convocation  was  held  representing  six  colored 
churches,  which  requested  admission  into  our  denomina- 
tion, and  at  the  General  Council  of  1875,  Rev.  Benjamin 
Johnson,  a  native  of  South  Carolina,  and  a  former  chap- 
lain in  the  Confederate  Army,  was  appointed  as  an  evan- 
gelist, to  labor  among  them,  and  he  was  soon  joined  by 
the  Rev.T.  F.  Stevens.  At  the  beginning  of  1876,  there 
were  about  seventy  communicants,  three  colored  clergy- 
men and  eight  churches. 

Perhaps  we  can  give  no  better  account  of  the  work  than 
to  quote  here  a  communication  of  Bishop  Stevens,  courte- 
ously prepared  at  the  writer's  request  for  tliis  history. 
Bishop  Cummins  was  greatly  interested  in  this  work,  and 


Work  in  the  South.  211 

in  1875  spent  some  time  with  these  churches  in  Charles- 
ton. 

"In  1875,  Eev.  P.  F.  Stevens,  of  South  Carolina,  joined 
the  Reformed  Episcopal  Church.  Mr.  Stevens  was  a 
Southerner,  bom  and  bred.  A  graduate  of  the  State 
Military  Academy  located  in  Charleston,  S.  C,  he  early 
became  an  officer  therein,  and  finally  rose  to  be  its  super- 
intendent. Called  to  the  ministry,  he  resigned  from  the 
Academy,  was  ordained,  and  took  charge  of  a  country 
parish  of  the  Protestant  Episcopal  Church.  A  large  num- 
ber of  slaves  belonging  to  his  parishioners  formed  part  of 
his  field.  Supplementing  the  teaching  of  the  owners,  the 
ministry  of  his  predecessors,  and  that  of  Methodist  min- 
isters who  had  been  from  time  to  time  employed  to  preach 
to  the  Negroes,  Mr.  Stevens,  at  the  close  of  the  war,  had 
enrolled  several  hundred  of  these  slaves  as  communicants 
of  the  Protestant  Episcopal  Church.  Most  of  these  de- 
serted the  Church  on  emancipation,  and  Mr.  Stevens  had 
to  begin  almost  afresh.  Gradually  regathering  his  scat- 
tered flock,  he  built  several  chapels,  other  than  the  old 
special  plantation  chapels,  out  on  the  highways,  accessible 
to  all.  In  1875.  he  had  gathered  into  these  chapels  some 
four  hundred  communicants,  and  had  two  men  prepared 
for  Deacons'  orders.  These  men,  although  examined* by 
two  of  the  leading  presbyters  of  the  Diocese,  were  twice 
rejected  by  the  Standing  Committee.  Seeiug  the  im- 
possibility of  these  men  and  congregations  obtaining 
recognition  by  the  diocese,  although  the  Bishop  was  in 
SATTipathy  with  bis  efforts  to  secure  such  recognition,  Mr. 
Stevens  advised  them  to  apply  for  admittance  into  the 
Reformed  Episcopal  Church,  recently  organized  bv 
Bishop  Cummins.  Their  anplication  was  favorably 
answered,  and  the  Rev.  Ben  Johnson  was  appointed  evan- 


2^2      11  Isionj  of  the  Reformed  Episcopal  Church. 

gelist  to  receive  and  organize  them.  Mr.  Stevens,  shortly 
after  this,  himself  joined  the  Eefomied  Episcopal  Church, 
expecting  to  go  into  other  work.  Bishop  Cummins 
ordered  him  to  report  to  Evangelist  Johnson,  who 
assigned  him  to  his  old  work  among  the  blacks.  In  1879, . 
he  not  being  present,  the  General  Council  elected  him 
Bishop  of  the  Special  Jurisdiction  of  the  South  (the  work 
among  the  Freedmen).  There  are  now  some  forty  sta- 
tions in  South  Carolina,  with  thirteen  ordained  ministers 
and  fifteen  hundred  communicants  under  his  care." 

At  the  meeting  of  the  South  Carolina  Convocation, 
held  in  Immanuel  Church,  Middle  St.  John,  S.  C,  De- 
cember 4th,  1901,  Bishops  Stevens  made  the  following 
report:  "In  the  course  of  the  year,  I  have  held  104  ser- 
vices, 62  quarterly  visitations,  administered  the  commu- 
nion 16  times,  and  confirmed  50  persons." 

The  following  is  the  report  on  the  state  of  the  Church: 
Churches,  38;  communicants,  1981;  total  collections, 
$2653.18;  value  of  property,  $17,371. 

■REPORT   OF   MTRSTON   SCHOOL. 

The  twelfth  session  of  the  E<'formed  Episcopal  Paro- 
chial School,  Nassau  Street,  Charleston,  S.  C,  began 
October  1st,  1901,  with  an  enrollment  of  85.  The 
branches  taught  are  reading,  arithmetic,  geography,  his- 
tory, spelling,  lansfuage,  grammar,  writing  and  the  Bible. 
The  school  assembles  each  morning  at  9.30  for  religious 
exercises,  responsive  Bible  reading,  hymns  and  catechism. 
After  these,  the  primary  classes  remain  in  the  large  room 
and  the  advanced  pass  to  the  study  room.  To  make  good 
men  and  women  of  our  boys  and  girls  is  the  mission  of  our 
school.    Within  the  last  five  years,  eight  of  our  pupils 


o 
m 

o 

H 

W 

o 

o 


Work  in  the  South.  243 

entered  Avery  Institute,  Charleston,  and  one  the  State 
College,  Orangeburg. 

Of  the  above  numbers,  three  graduated  in  the  class  of 
1901,  Avery,  one  as  its  valedictorian,  and  has  this  October 
entered  Fisk  University,  Tenn.;  one  is  teaching  in  this 
State,  Hian}^  others  are  working  at  trades. 

The  Bible  is  one  of  our  text  books,  and  we  endeavor  to 
have  the  children  feel  that  it  is  the  Book  of  books,  and 
that  Jesus  loves  them  with  an  everlasting  love.  We  often 
hear  from  those  who  have  passed  from  us,  that  they  are 
striving  to  do  His  will.  We  receive  letters  from  one  of 
our  boys  who  is  bearing  arms  for  his  country  in  Manila. 
May  God  make  him  a  Christian  soldier.  We  ask  the 
prayers  of  the  dioceses,  that  the  good  Lord  will  direct  and 
keep  them  until  the  perfect  day. 

There  are  many  improvements  that  would  add  to  the 
comfort  of  our  school  and  make  our  work  more  effective. 
Still,  we  are  hopefnl,  and  trust  that  in  the  near  future 
we  shall  be  able  to  strike  out  this  part  of  our  report.  We 
are  always  glad  to  see  visiting  friends. 
Eespectfully, 

Miss  E.  E,  Sanders, 
Eea^  E.  a.  Foerest, 

Teachers. 


Chapter  XXI. 
Worlc  in  Foreign  Lands. 

The  Reformed  Episcopal  Church  has  from  the  begin- 
ning been  a  Missionary  Church.  As  early  as  the  second 
General  Council,  a  resolution  was  passed  "That,  in  the 
judgment  of  this  Council,  it  is  important  that  missionary 
societies  be  at  once  organized  in  our  parishes,  for  the 
promotion  of  this  end/^  Early  in  our  history,  aid  was 
given  to  various  mission  causes:  in  Sierra  Leone;  the 
3IcAll  Mission,  France;  work  in  Japan,  under  Mrs.  Laura 
H.  Pierson:  the  work  of  Rev.  Gr.  M.  Gardner  in  China, 
and  to  efforts  in  various  parts  of  India,  an  attempt  also 
being  made  to  establish  a  mission  in  Alaska. 

Our  church  in  Germantown  is  a  notable  instance  of  a 
missionary  church.  Its  rector.  Rev.  J).  M.  Stearns,  has 
been  the  instrument  of  collecting  large  sums  of  money 
for  mission  work,  Miss  Hammer,  the  Treasurer  of  our 
^rissionary  Society,  reporting,  in  the  year  1898,  some 
$21,000  through  this  church  and  its  pastor. 

At  first,  the  work  of  our  denomination  was  carried  on 
through  the  Woman's  Union  Missionary  Society,  the 
American  Board  of  Commissioners  for  Foreign  Missions, 
etc.  That  work  through  the  channel  of  the  former  was 
an  obligation  laid  upon  us,  and  one  which  should  be 
recognized  more  than  has  been  done,  is  the  feeling  of 
some  of  the  friends  of  the  Church,  and  while  the  largest 
part  of  our  work  is  now  in  our  own  station  in  India,  funds 
are  still  sent  to  other  places. 

Our  early  attachment  to  the  Woman's  Union  Mission- 


Worh  in  Foreign  Lands.  245 

ary  Society  grew  out  of  the  action  of  the  N'ew  York  and 
Philadelphia  Synod,  which  was  confirmed  by  the  General 
Council  held  in  Peoria,  111.,  in  May,  1885,  the  resolu- 
tions adopted  being  as  follows: 

1.  Resolved,  That  the  largest  sum  possible  be  raised 
during  the  ensuing  year,  to  be  appropriated  as  far  as  it 
will  go,  to  sustaining  such  one  of  the  missions  of  the 
"Woman's  Union  Missionary  Society  of  America  for 
Heathen  Lands,''  or  such  department  of  any,  as  shall 
be  found  within  our  means,  said  sum  to  be  understood 
as  pledged  by  the  several  parishes  contributing  thereto. 

2.  Resolved,  That  an  earnest  appeal  be  made  to  all  our 
parishes  in  the  United  States  and  British  American  do- 
minions, which  have  not  already  done  this,  to  establish 
at  once  mission  bands,  or  parochial  auxiliaries,  of  the 
Woman's  Union  Missionary  Society,  with  the  specific 
object  of  raising  funds  for  the  field  selected,  and  that  all 
be  urged,  so  far  as  may  be  found  practicable,  to  concen- 
trate their  efforts  and  gifts  for  foreign  work  upon  that 
particular  mission. 

3.  Resolved,  That  a  committee  of  five,  residing  in  or 
near  New  York  City,  be  appointed  to  organize  and  carry 
forward  this  work,  and  to  keep  up  the  communication 
with  the  AVoman's  Union  Missionary  Society  necessary 
for  the  purpose. 

The  com.mittee  appointed  by  the  chair  consisted  of 
Eev.  Messrs.  A.  M.  Morrison,  J.  Howard-Smith,  D.  D., 
William  T.  Sabine,  D.  D.,  and  Messrs.  W.  H.  Eeid  and 
Alex.  G.  Tyng.  This  committee  organized  June  15th, 
1885,  with  Dr.  Howard-Smith  as  Chairman. 
On  motion  of  Dr.  Howard-Smith,  it  was 
^^Resolved,  That  we  choose  the  station  at  Cawnpore, 
India,  as  the  field  for  our  present  work." 


246       History  of  the  Reformed  Episcopal  Church. 

While  some  of  our  Church  workers  still  labor  for  the 
foreign  liekl  through  this  channel,  we  now  have  a  flour- 
ishing mission  station  under  our  own  denominational 
name. 

Although  the  resolution  reads,  ^'during  the  ensuing 
year"  etc.,  it  would  seem  as  if  some  action  might  be  taken 
by  the  General  Council  which  would  either  revoke  the 
resolutions  offered  at  Peoria,  or  recognize  more  fully,  in 
connection  with  our  Indian  work,  the  obligation  which 
some  of  our  church  members  feel  to  be  still  binding  us 
to  the  Woman's  Union.  The  work  through  our  own 
denomination  has  been  richly  blessed  and  continues  to 
show  to  those  who  labor  there  the  possibilities  of  yet 
greater  and  wider  openings  for  the  proclaiming  of  the 
Gospel  to  darkened  souls. 

At  the  General  Council  held  in  Boston,  Mass.,  in  May, 
1889,  the  Woman's  Foreign  Missionary  Society  of  the 
Reformed  Episcopal  Church  was  formed,  and  Mrs. 
Katherine  S.  Nicholson  was  elected  its  President,  and  by 
re-election  has  since  that  time  carried  on  the  affairs  of 
the  Society  and  proved  a  most  able  and  consecrated 
manager. 

In  October,  1889,  Mrs.  Elizabeth  M.  Bacon,  of  Christ 
Church,  Peoria,  111.,  gave  herself  to  the  work  in  India, 
and  without  salary,  and  alone,  went  to  that  far-off  land. 
We  do  not  carry  our  denominational  lines  into  the  field. 
It  is  only  at  home  that  we  define  them,  and  although  our 
Church  has  under  its  charge  this  section  of  India,  its 
sole  aim  and  work  is  for  souls.  In  November,  1890, 
after  working  in  Calcutta  and  Cawnpore,  Mrs.  Bacon 
went  to  Lalitpur,  our  present  mission  station.  Here  she 
bought  a  bungalow  of  seven  rooms,  with  twent3^-nine 
acres  of  land,  and  in  less  than  two  months  had  started  two 


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WorTc  in  Foreign  Lands.  247 

schools.  In  1891,  an  Orphanage  was  opened,  and  num- 
bers in  the  vicinity  of  from  two  hundred  to  three  hun- 
dred children.  There  is  a  small  church,  and  hospital 
and  zenana  work  is  also  carried  on.  Mrs.  Bacon  was  at 
one  time  assisted  by  Miss  Eberle  and  Mrs.  Hedrick,  who 
were  obUged,  on  account  of  their  health,  to  give  up  their 
work. 

On  December  17th,  1898,  Rev.  David  T.  Van  Horn, 
a  student  of  our  Seminary,  and  a  truly  consecrated 
missionary  worker,  sailed  for  India.  In  September, 
1899,  Mi'ss  EHzabeth  Graydon,  of  Ottawa,  and  Miss 
Martha  Bartley,  of  Philadelphia,  answered  a  call  for 
added  help  in  India,  and  sailed  for  that  far-off  land,  the 
support  of  the  former  coming  from  the  Church  of  the 
Atonement,  Germantown,  Philadelphia,  and  the  latter 
from  p]mmanuel  Church,  Philadelphia. 

In  May,  1900,  the  Treasurer  reported  receipts  of 
$3940.20,  and  expenditures  of  $3924.58,  with  a  total  of 
67  orphans  supported  by  churches  and  individuals,  and 
several  Bible  readers,  together  with  the  Katherine  S. 
Nicholson  School,  supported  by  St.  Paul's  Church, 
Philadelphia. 

In  1898,  a  crisis  seemed  to  come  in  our  foreign  mission 
work.  Through  lack  of  income  and  of  personal  help  in 
India,  it  was  thought  it  jnight  be  expedient  to  transfer  the 
work  to  some  Board  of  Foreign  Missions,  and  letters  had 
even  been  exchanged  regarding  the  matter.  At  this  date, 
October,  1898,  a  letter  was  received  from  the  Rev.  Mr.  Van 
Horn,  offering  his  services  as  a  missionary  of  our  Church, 
and  with  a  real  sense  of  Divine  guidance,  Mr.  Van  Horn 
was  elected  to  such  work.  He  was  ordained  in  Philadel- 
phia, and  reached  India  February  22d,  1899,  at  once 
taking  up  the  study  of  the  language. 


248       Histonj  of  the  Reformed  Episcopal  Church. 

A  second  station  was  started  at  Bansi,  where  there  was 
a  bungalow  and  about  thirty  acres  of  land.  In  October, 
1899,  the  Rev.  H.  S.  Holtman,  D.  D.,  offered  to  purchase 
the  place,  repair  it  and  vest  the  title  in  the  Keformed 
Episcopal  Board,  calling  the  station  the  Mrs.  H.  S.  Hoff- 
man Mission,  as  a  memorial  to  his  wife.  This  offer  was 
duly  accepted. 

Lalitpur  is  in  the  Northwest  Province,  with  an  area  of 
1943  square  miles,  and  a  population  of  some  200,000  or 
more,  most  of  whom  are  in  spiritual  darkness.  The  near- 
est mission  station  is  Jhansi,  some  seventy-five  miles 
away.  One  can  therefore  see  at  a  glance  the  privileges 
as  well  as  the  great  responsibilities  resting  upon  us. 

In  1900,  the  Orphanage  included  72  boys,  91  girls; 
60  of  whom  are  supported  by  friends  in  America.  The 
children  are  taught  shoemaking,  carpentering,  tinning, 
sewing,  weaving  and  cooking.  The  attendance  in  the 
Sunday  schools  is  170. 

Our  representatives  in  India  are  eight  Christian 
teachers  and  preachers  (native),  Mr.  and  Mrs.  Monk 
(Eurasians),  Miss  Watson,  Miss  Bartley,  Miss  Graydon, 
Eev.  Mr.  and  Mrs.  Van  Horn,  and  Rev.  Charles  R.  Cook, 
M.  D. 

In  1900,  a  special  fund  for  the  famine  sufferers  was 
received  through  The  Episcopal  Recorder,  and  forwarded, 
amounting  to  about  $948.88. 

In  his  report  to  the  General  Council  of  1900,  Rev.  Mr. 
Van  Horn  says:  "I  firmly  believe  that  the  Holy  Spirit 
has  commissioned  the  Reformed  Episcopal  Church  to 
this  people,  'To  open  their  eyes,  and  to  turn  them  from 
darkness  unto  light,  and  from  the  power  of  Satan  unto 
God,  that  they  may  receive  forgiveness  of  sins  and  inheri- 
tance among  them  which  are  sanctified  by  faith  that  is  in 
Me.'  " 


Work  in  Foreign  Lands.  249 

The  Woman's  Foreign  Missionary  Society  is  under  the 
direction  of  the  Board  of  Foreign  Missions. 

"Its  object  shall  be  to  spread  missionary  literature 
among  our  churches,  to  carry  on  the  work  of  the  Woman's 
LTnion  Missionary  Societj,  a  channel  already  accepted  by 
General  Council  for  missionaiy  effort,  to  forward  money 
entrusted  to  it  for  other  missionary  work,  and  to  raise 
funds  to  enable  the  Eeformed  Episcopal  Church  to  send 
the  Gospel  to  the  heathen,  as  new  appeals  may  come  to 
the  Council,  and  thus  to  ^hasten  the  coming  of  our 
Lord/  "—Article  II  of  Constitution. 

The  Eeformed  Episcopal  Church  suffered  a  great  loss 
in  the  death  of  Mrs.  E.  M.  Bacon,  the  pioneer  missionary 
m  India  of  the  denomination.     On  August  27th,  1900, 
she  remained  in  her  room,  complaining    of    weariness! 
On  the  morning  of  September  4th,  she  superintended  the 
givmg  of  grain  to  some  beggars  at  the  gate,  and  at  night 
she  had  gone  to  her  reward,  a  victim    of   the    dreaded 
cholera.     It  seems  fitting  to  add  a  word  in  regard  to  this 
noble  woman.     Mrs.  Bacon  and  her  husband  were  charter 
members  of  Christ  Church,  Peoria,  111.     Together  they 
labored  in  this  church  until  the  death  of  Mr.  Bacon, 
when  the  call  seeemed  to  impress  itself  upon  her  to  go  to 
the  foreign  field.     One  of    Mrs.  Bacon's    last    gift"^    to 
Christ  Church  before  leaving  home  was  a  rectory  and 
general  help  in    addition    toward    the    purchase  of  the 
church  lot.     She  then  gave  herself  to  the  work  of  foreign 
missions,  buying  the  property    in    Lalitpur,  and  then 
deeding  it  to  the  Reformed  Episcopal  Church.     It  was 
surely  God's  dealing,  that  two  years  before  her  death  Eev. 
Mr.  Van  Horn  joined  her  and  became  familiar  with  the 
work,  so  that  he,  with  his  wife,  long  a  loved  co-worker  of 
Mrs.  Bacon's,  were  ready  to  assume  the  charge  which  the 


250      History  of  the  Beformed  Episcopal  Church. 

tired  hands  laid  down.  It  seems  a  sweet  memory  of  lier 
that  the  last  act  of  Iier  lii'c  was  the  dispensing  of  food  to 
the  hungry  at  her  gates,  just  as  she  had  so  often  given 
the  Word  of  life,  the  Bread  from  heaven,  to  the  hungry 
souls  about  her  home,  and  "many  will  arise  and  call  her 
blessed/^ 

We  take  the  following  from  The  Episcopal  Record&r 
of  October  18th,  1900: 

"At  a  meeting  of  the  Board  of  Foreign  Missions,  held 
on  the  afternoon  of  October  9th,  1900,  the  following 
minute  relating  to  the  sad  death  of  Mrs.  E.  M.  Bacon, 
was  unanimously  adopted: 

"Inasmuch  as  there  has  come  to  this  Board  of  Foreign 
Missions  of  the  Reformed  Episcopal  Church  the  sad 
intelligence  of  the  death  of  Mrs.  E.  M.  Bacon,  the  pioneer 
and  founder  of  our  foreign  missionary  work  in  India,  be 
it  hereby  put  on  record: 

"First.  That  being,  as  a  Board,  deeply  moved  by  this 
inscrutable  providence,  we  earnestly  urge  the  entire  mem- 
bership of  our  communion  to  recognize  in  the  event  and 
in  the  example  of  the  Lord's  hand-maiden,  the  Divine 
call  to  a  fuller  consecration  to  Christ,  to  larger  faith,  to 
greater  and  more  heroic  zeal,  and  to  more  earnest  efforts 
to  bear  the  precious  Gospel  of  Christ  to  the  benighted 
heathen. 

"Second.  That  we  feel  moved  to  tender,  devout  thanks- 
giving to  the  great  Head  of  the  Church  for  having  put 
it  in  the  heart  of  Mrs.  Bacon  to  inaugurate  the  foreign 
missionary  work  of  our  communion  in  Lalitpur,  India, 
and  for  the  guidance  and  blessing  vouchsafed  by  the  Holy 
Spirit  to  her,  so  that  she  was  permitted  to  bring  the  mis- 
sion to  its  present  condition  of  prosperity  and  promise. 

"Third.  That,  while  we  express  the  profound  sorrow 


Woi'h  in  Foreign  Lands.  251 

of  our  hearts  tliat  we  shall  not  again  on  earth  behold  her 
face  nor  hear  her  voice  of  appeal  for  the  neglected 
orphans  and  unsaved  souls  in  India,  we  will  embalm  in 
our  hearts  the  memory  of  her  Christlike  spirit,  unselfish 
devotion,  untiring  zeal,  and  purity  of  purpose  in  starting 
and  for  more  than  ten  years  prosecuting  the  missionary 
work  of  our  Church  in  India,  and  that  we  are  and  will 
ever  be  stimulated  to  more  earnest  prayer  and  larger 
pecuniary  aid  to  sustain  and  extend  the  mission  for  which 
she  sacrificed  her  life. 

''Fourth.  That  to  give  immediate  and  practical  effect 
to  this  solemn  dispensation  of  God's  providence,  we  sug- 
gest that  there  be  held  in  all  the  churches  of  our  com- 
munion, on  Wednesday  evening,  November  14th,  a 
special  Missionary  Memorial  Service,  for  the  purpose  of 
not  only  rehearsing  the  life  and  work  of  the  beloved 
laborer  whom  the  Lord  called  from  toil  to  rest  and  re- 
ward, but  for  stimulating  a  larger  missionary  spirit 
among  our  people,  and  for  uniting  their  prayers  and  gifts 
in  the  support  of  those  upon  whom  now  rests  the  respon- 
sibility of  our  missionary  work  in  India. 

''Fifth.  That,  in  view  of  the  fact  that  we  are  indebted 
to  Mrs.  Bacon  for  the  founding  of  the  mission,  and  that 
through  all  the  years  of  its  existence  she  has  made  great 
sacrifices  for  its  success,  and  that  she  was  called  home 
while  in  active  work,  the  Orphanage  at  the  said  mission 
shall  be,  and  is  hereby,  designated  for  all  time  to  come 
'The  Elizabeth  M.  Bacon  Orphanage.' 

"B..  H.  SiNNAMON,  Secretary." 

The  writer  had  been  promised  some  personal  reminis- 
cences of  her  work  in  India  by  Mrs.  Bacon,  but  a  few 
weeks  before  her  death  she  wrote  that,  while    she    had 


252       History  of  the  Reformed  Episcopal  Church. 

started  sucli  an  article,  she  had  been  so  overburdened 
with  work  that  she  must  leave  it  in  the  writer^s  hands  to 
add  what  she  thought  wise  to  this  history.  The  follow- 
ing, evidently  intended  as  the  fulfilment  of  tliis  promise, 
was  found  among  her  papers  and  sent  to  Mrs.  Nicholson. 
It  is  in  Mrs.  Bacon's  own  handwriting: 

Lalitpuk,  India,  April,  1900. 
"It  is  hard  to  tell  when  the  first  thought  came  of  com- 
ing to  India,  but  it  was  in  the  year  1887,  soon  after  my 
dear  husband  had  been  gathered  to  his  last  home,  and  life 
seemed  to  have  lost  all  its  joy.  It  was  then  I  heard  a 
returned  missionary  speak  of  the  terrible  condition  of 
the  widows  in  India,  and  how  hopeless  their  lives  were 
to  them  in  this  world,  or  in  the  next.  Then  our  own 
blessings  and  riches  in  Christ  came  before  me,  and  I 
asked  God  to  fill  me  with  His  Spirit  and  show  me  if  it  was 
His  will  that  I  should  take  the  blessed  Gospel  to  some  of 
them.  Having  only  a  small  income  of  my  own,  I  applied 
to  the  Woman's  Union,  and  also  Presbyterian  societies, 
to  send  me  as  their  missionary,  but  they  both  thought  T 
was  too  old  for  the  service.  So,  feeling  sure  the  Lord 
was  leading  me,  I  asked  the  Woman's  Union  Society  to 
let  me  go  under  their  protection,  and  I  would  pay  my 
own  expenses,  which  they  very  kindly  allowed  me  to  do. 
So  I  came  out  with  two  of  their  missionaries — Dr.  Alice 
Ernst,  and  Mrs.  Anna  Hedrick — to  Calcutta,  arriving 
there  the  end  of  November,  1889,  where  I  remained, 
with  the  exception  of  one  month  (which  was  spent  in 
Cawnpore),  till  the  following  October.  Stud^dng  the 
language  was  the  first  and  chief  work,  and  the  days 
passed  verv  happily  in  this  way,  with  the  sweet  compan- 
ionship of  Miss  Gardner,  Dr.  Ernst,  and  Miss  Easton. 


Woi'k  in  Foreign  Lands.  253 

"In  October,  wanting  to  try  my  hand  in  a  small  school, 
I  made  the  attempt  to  start  one  in  two  or  three  localities, 
but  was  made  to  understand  that  I  was  trespassing  on  the 
ground  of  other  missions;  so,  hearing  of  a  large  tract  of 
country  lately  opened  by  a  railroad,  where  there  were 
few  missionaries,  and  in  company  with  Mrs.  Holcomb, 
from  Jhansi,  I  went  to  several  towns,  among  which  Lalit- 
pur  seemed  the  most  favorable.  Not  in  any  place  was 
there  a  room  or  house  to  rent,  but  in  Lalitpur  was  a  bun- 
galow for  sale,  so  buying  seemed  the  only  way  open. 
Rev.  James  Holcomb  very  kindly  transacted  the  business 
for  me.  He  and  his  wife  were  most  hospitable,  and  I 
spent  many  happy  days  with  them,  Lalitpur  district 
joins  Jhansi  District,  and  was  quite  separate  until  two 
years  after  our  mission  was  started,  then  the  government 
united  the  two,  and  now  it  is  largely  administered  from 
Jhansi. 

"The  opening  of  the  work  was  slow  and  difficult,  there 
having  been  no  girls'  schools  or  zenana  work  before.  A 
young  native  Christian  woman  from  Lucknow  came  to 
work  with  me,  and  we  started  out  together  to  find  a  room 
or  house  for  a  girls'  school,  taking  a  man  servant  with  us, 
who  carried  a  stick  to  keep  off  the  dogs,  men  and  boys 
who  followed  us.  They  had  never  seen  a  European  lady 
wallcing  through  the  little  narrow  streets  before.  We 
found  a  small  mud  house,  with  a  little  courtyard  inside, 
where  was  one  of  the  hideous  idols,  found  in  so  many 
places,  for  the  family  to  worship.  We  had  the  house 
white-washed  and  put  in  order,  and  started  out  to  find 
scholars.  This  was  most  difficult.  There  had  never 
been  any  school  for  girls  before,  and  the  few  women  who 
ventured  to  talk  with  us,  through  a  partly  open  door, 
could  see  no  need  of  an  v.     One  woman  said,  T!   would 


254       Hi^tury  of  the  Reformed  Episcopal  Church. 

rather  see  my  girl  dead  than  have  her  able  to  read/ 
Others  said,  "Girls  should  know  how  to  cook  their  hus- 
band's food,  and  reading  was  a  shame  to  a  woman,'  and 
so  on  all  through  the  streets,  and  we  made  no  progress. 
Then  we  bought  some  muslin  and  made  kurtas,  and 
showed  them  to  the  women,  and  told  them  we  would 
teach  them  to  sew,  and,  when  they  had  finished  a  kurta, 
they  might  have  it.  This  bait  drew  them,  so  we  engaged 
a  ^Dai'  or  woman  to  gather  the  children,  as  they  have  no 
idea  of  time,  and  told  them  to  come  in  the  morning. 
The  next  morning  we  took  down  the  kurtas,  cut  in  differ- 
ent sizes,  and  had  not  long  to  wait  till  about  a  dozen 
little  brown-faced,  frightened  children  appeared  at  the 
door  with  the  Dai,  who  was  trying  to  push  them  into  the 
room,  for  it  was  to  her  advantage  to  have  the  school,  as 
we  paid  her  two  rupees  a  month  for  collecting  them.  It 
took  many  weeks  to  make  them  understand  we  really 
wished  to  help  them — they  could  not  understand  a  dis- 
interested motive;  there  were  always  rumors  around  that 
we  were  going  to  take  all  the  children  to  America,  and 
for  several  days  at  a  time  not  a  child  appeared;  but  we 
quietly  sat  there  sewing,  and  they  would  all  come  back 
again.  We  had  a  large,  interesting  school,  and  they  soon 
enjoyed  reading,  and  coimting,  and  their  Scripture  verses, 
and  the  bhayans  or  hymns  were  always  a  delight  to  them, 
and  others,  too,  for  the  women  in  the  zenanas  would  ask 
the  school  children  to  go  and  grind  their  grain  in  their 
houses,  for  they  sing  as  they  grind,  and  the  women 
wanted  to  hear  the  children  sing.  So  the  Gospel  story 
was  sung  in  many  homes. 

"Those  pioneer  days  were  happy  days,  and  we  were 
much  among  the  people,  for  we  had  no  conveyance,  and 
walked  up  and  down  to  the  school  through  heat  and  rains, 


Work  in  Foreign  Lands.  255 

thus  meeting  many  women  and  children  on  the  way, 
talking  to  them  as  we  went  along." 

Rev.  Mr.  Van  Horn  has  become  the  Superintendent 
of  the  work  in  Lalitpur,  and  Mrs.  Van  Horn  the  Super- 
intendent of  the  Orphanage. 

On  October  20th,  1900,  the  Rev.  Charles  R.  Cook, 
M.  D.,  a  graduate  of  our  Theological  Seminary,  and  after- 
ward graduated  an  M.  D.  from  McGill  University,  Mon- 
treal, Canada,  sailed  for  India,  to  represent  our  Church 
there  as  a  medical  missionary,  that  through  his  ministra- 
tions to  the  body  he  might  also  bring  a  cure  to  the  soul 
from  the  Great  Physician  who  hath  "sent  His  Word  and 
healed  them." 

At  the  meeting  of  the  Board  of  Foreign  Missions,  held 
May  31st,  1901,  the  Rector  of  Christ  Memorial  Church, 
on  behalf  of  the  parish,  stated  that,  if  it  met  with  the 
hearty  approval  of  the  Board,  arrangements  would  be 
made  to  secure  and  equip  a  hospital  in  connection  with 
our  work  in  India,  and  asked  that  a  committee  be  ap- 
pointed, with  power  to  carry  the  proposal  into  effect. 

The  following  resolutions  were  unanimously  passed: 

Resolved,  That  we  are  ready  with  open  hands  to  receive 
this  gift  as  a  token  of  Providence,  and  that  we  give  every 
assurance  of  our  willingness  to  co-operate  heartily  in 
putting  into  speedy  execution  the  donor's  desire. 

Resolved,  That  we  hereby  name  the  following  com- 
mittee of  co-operation:  Br.  Dager,  Dr.  Tracy,  and  Mr. 
W.  H.  Allen. 

Early  in  1902,  the  Board  of  Missions  decided  to  make 
a  change  in  our  foreign  work,  Dr.  Cook  being  placed  at 
Lucknow.  India,  n  citv  of  come  270.000  inhabitants, 
there  to  establish  a  dispensary  and  hospital  and  to  do 


256       Hidory  of  the  llefornied  J^piavuijal  Church. 

evangelistic  work.  Some  of  the  older  girls  were  sent  to 
Miss  Dietrich  in  Cawnpore,  and  Miss  Graydon  was  sent  to 
an  independent  mission  in  Calcutta. 

A  home  for  the  girls  in  Lalitpur  has  been  secured  by 
special  contributions/ and  our  work  seems  to  be  growing 
in  all  its  departments. 

Through  subscriptions,  a  memorial  tablet  is  to  be 
placed  at  the  grave  of  Mrs.  Bacon,  where  her  life  was  laid 
down  for  the  service  of  her  King  in  far-oif  India. 


Ul 


Chapter  XXII. 

The  Reformed  Episcopal  Theological  Seminary. 

On  the  corner  of  Forty-third  and  Chestnut  Streets,  in 
West  Philadelphia,  Pa.,  stands  the  beautiful  Christ  Me- 
morial Church,  erected  as  a  memorial  to  Mrs.  Charles  M. 
Morton  by  Miss  H.  S.  Benson,  and  next  it  the  Theological 
Seminary.  It  was  formally  opened  in  1887,  with  eight 
students.  Each  student  occupies  a  separate  furnished 
room,  and  the  building  is  heated  with  steam.  It  possesses 
a  good  library,  to  which  are  added  volumes  from  time  to 
time  by  different  friends  of  the  Church. 

A  new  feature  has  recently  been  added  to  the  Seminary, 
in  the  way  of  evening  classes  for  young  men  who,  desir- 
ous of  entering  the  ministry,  are  yet  unable  to  give  up 
the  hours  of  the  day  to  their  studies. 

The  receipts  for  the  Seminary  to  April  30th,  1900,  for 
the  three  years  from  the  previous  Council,  were 
$40,718.52,  and  its  expenditures  were  $38,298.43. 

This  Seminary  is  open  to  all  denominations.  "The 
requisites  of  admission  are  evidences  of  personal  piety 
and  a  call  of  God  to  the  ministry."  The  expense  to  the 
student  is  $20  a  year  for  the  care  of  the  room,  and  $10 
for  gas  and  heat.  There  are  two  terms,  the  first  from  the 
third  Thursday  in  September  to  the  24th  of  December; 
the  second  from  the  3d  of  January  to  the  Thursday  after 
the  first  Tuesday  in  June,  with  a  week^s  vacation  at 
Easter. 

There  is  a  Preliminary  Department  connected  with  the 
Seminary,    where     students    can    obtain    the   necessary 


2bS      II  in  to  ry  of  the  Reformed  Episcopal  Church. 

foundation  studies,  enabling  them  then  to  enter  the  regu- 
lar three  year  course. 

From  the  Hand  Book  of  1901  we  quote  the  following: 

"Students  previously  graduated,  40;  students  in  middle 
class,  2;  students  in  junior  class,  3;  students  in  Prepara- 
tory Department,  8/' 

In  1901,  the  Rev.  Joseph  D.  Wilson,  D.  D.,  was  added 
to  the  list  of  professors  in  the  Seminary. 

The  Reformed  Episcopal  Church  needs  young  men  for 
its  ministry,  to  take  the  places  in  the  years  to  come  of 
those  who  have  borne  the  burden  and  heat  of  the  day; 
young  men  thoroughly  consecrated  and  then  deeply  im- 
bued with  the  conviction  that  the  Reformed  Episcopal 
Church  is  their  particular  field  of  labor,  a  Church  charac- 
terized for  purity  of  principles  and  thoroughly  evangeli- 
cal teachings.  May  He  who  is  the  great  Head  of  the 
Church  and  the  Divine  Teacher  lead  more  of  the  young 
men  of  our  churches  to  turn  their  thoughts  to  this  call 
of  God  to  service  in  this  portion  of  His  vineyard. 

A  new  branch  of  the  Seminary  was  inaugurated  in 
1900.  Young  men  are  invited  to  come  to  the  Seminary 
one  evening  each  week  to  meet  one  of  the  faculty,  and 
be  instructed  in  the  various  essentials  of  the  ministry  of 
our  Church,  its  beliefs  and  principles.  These  men  are 
not  asked  to  enter  our  ministry,  but  in  this  way  any  who 
are  contemplating  the  step  can  become  familiar  with  our 
denomination,  and  the  faculty  can  on  their  p^rt  judge  of 
the  work  they  can  do,  and,  as  it  wer*^,  select  those  who  by 
their  consecrated  lives  and  adantability  for  the  work  it 
would  seem  wise  to  encourage  to  entpr  the  renfular  conr^^o 
of  study.  Tn  1901,  the  first  year,  some  seven  or  eight 
were  in  the  class. 


Chapter  XXIII. 

The  Bassing&i'  Home. 

In  1891-92,  Dr.  Bassinger,  of  Murray  Hill,  N.  J.,  con- 
ceived the  idea  of  a  home  for  the  ministers  of  the  Ee- 
fomied  Episcopal  Church,  who,  having  spent  years  of 
faithful  service  in  the  denomination,  were  either  too  dis- 
abled or  too  aged  to.  continue  in  her  active  ministry.  In 
the  spring  of  1892,  the  Synod  of  New  York  and  Phila- 
delphia convened  in  St.  Luke's  Church,  Cambridge,  Mass., 
and  at  that  time  the  proposition  was  submitted,  with  the 
offer  of  three  acres  of  land  and  $500  in  money,  provided 
ten  others  would  give  equal  shares.  A  committee,  con- 
sisting of  the  Revs.  George  W.  Huntington,  W.  A.  L.  Jett 
and  Messrs.  George  C.  Miller,  Joseph  Barton  and  Wm.  W. 
Lathrope,  were  appointed  to  visit  Murray  Hill  and  meet 
with  Dr.  Bassinger.  On  consultation  with  the  Doctor 
and  his  wife,  it  was  decided  that,  in  place  of  the  gift  of 
land,  a  substantinl  farm,  house  and  farm  would  be  given. 
The  deed  was  made  out  to  this  committee,  and  the  object 
was  stated  that  it  should  be  ^^a  home  for  aged  and  dis- 
abled ministers,  their  wives  and  daughters  dependent 
upon  them  for  support."  This  home  is  under  the  care 
of  the  Synod,  the  committee  having  discretionary  power 
as  to  admittance  into  the  home.  There  is  a  small  endow- 
m.ent  of  $2000,  its  further  support  being  by  voluntary 
contributions. 

Two  of  our  faithful  workers  and  their  wives  have  found 
this  a  quiet  place  in  which  to  rest  and  wait  for  the  call 


J^GO       Hiiiivnj  of  the  Reformed  Episcopal  ChurcJi. 

to  come  up  higher.  Both  have  now  gone  home — the  Kev. 
J.  S.  Harrison,  M.  D.,  and  the  Eev.  J.  Simpson  Trotter. 

The  Committee  in  charge  of  the  institution  are:  Bishop 
W.  T.  Sabine,  D.  D.,  W.  D.  Stevens,  Mr.  George  C.  MiUer, 
Mr.  W.  W.  Lathrope,  and  Rev.  W.  A.  L.  Jett,  Treasurer 

The  home  is  situated  near  St.  Luke's  Church,  Murray 
Hill,  N.  J.,  and  is  about  twenty-three  miles  from  New 
York  City. 


Chapter  XXIV. 
Young  People's  Societies. 

The  work  among  the  young  people  of  the  Eeformed 
Episcopal  Church  had  its  beginning  even  before  the  great 
wave  of  Christian  Endeavor  swept  over  this  and  other 
lands. 

A  prayer  meeting  for  young  people  was  inaugurated  in 
the  First  Church,  New  York,  in  June,  1883,  by  Messrs. 
Sutcliffe  and  Mossop;  and  in  this  church,  so  often  the 
pioneer  in  good  works,  two  young  men,  Messrs.  R.  L. 
Rudolph  and  Daniel  H.  Rupp,  planned  a  conference  for 
young  people,  perfecting  the  arrangement  to  the 
minutest  detail,  and  then  laying  the  plans  before  the  Revs. 
Drs.  Sabine  and  Howard-Smith,  Revs.  Huntington,  King 
and  England,  who  warmly  commended  the  project. 

The  first  conference  was  held  February  22 d,  1886.  In 
the  following  week,  the  Rev.  Mr.  England,  of  Emmanuel 
Church,  Newark,  N.  J.,  called  together  the  young  people 
of  that  church  for  the  purpose  of  organizing  a  prayer 
meeting,  and  in  the  same  year  every  church  represented 
in  the  conference  was  holding  a  young  people's  prayer 
meeting. 

From  this  small  beginning,  the  young  people  of  other 
denominations  in  New  York  City  became  interested  in 
the  matter,  and  the  result  was  the  organization  of  a 
Young  People's  Society,  composed  of  representatives  of 
churches  of  all  the  evangelical  denominations,  and  several 
large  conferences  were  held.     Then  followed  the  organi- 


262       History  of  the  Reformed  Episcopal  Church. 

zation  of  the  Christian  Endeavor  movement,  and  this 
society  was  disbanded. 

In  1888,  the  Philadelphia  Conference  was  started, 
largely  aided  by  the  elforts  of  the  Kev.  W.  K.  Collins, 
then  a  student  in  the  Seminary. 

The  organization  of  conferences  in  Boston,  Chicago, 
Scranton,  Baltimore  and  Toronto  followed,  and  each  year 
on  Washington's  Birthday  and  again  during  the  autumn 
in  most  of  these  cities  conferences  are  held  in  the  various 
churches,  and  by  addresses  and  the  reading  of  papers, 
they  strive  to  kindle  and  hold  together  the  enthusiasm  for 
the  Lord's  work  among  our  young  men  and  women,  in 
and  through  the  instrumentality  of  the  Eeformed  Epis- 
copal Church. 

'^The  basis  of  representation  is  the  membership  of  the 
church.^'  In  the  New  York  Conference,  for  instance, 
"it  is  one  for  every  ten  communicants.  Every  member 
has  a  right  to  vote,  but  delegates  must  be  chosen  from 
among  the  young  people.  The  Conference  is  not  com- 
posed of  societies  or  representatives  of  societies,  but  repre- 
sentatives of  churches,  who  are  therefore  required  to  be 
communicant  members." 

Many  of  our  churches  have  also  Christian  Endeavor 
Societies,  such  Society  being  oi3icially  recognized  as  a 
branch  of  our  work  by  the  Synod  of  Chicago  in  1894. 

The  work  among  our  young  people  is  an  important  one, 
for  upon  them  in  years  to  come  will  rest  the  responsibility 
of  wisely  conducting  the  affairs  of  our  Church. 

The  New  York  Conference  has  taken  up  the  work  in 
the  South  under  Bishop  Stevens.  In  what  better  way 
can  we  interest  the  young  people  of  our  churches  in  the 
interests  of  our  denomination,  than  through  these  confer- 
ences, and  what  better  line  could  be  taken  than  through 


Young  People's  Societies.  263 

their  iustruiueiitality  to  extend  the  knowledge  of  the 
principles  of  onr  Church  among  our  young  people?  The 
early  founders  of  our  denomination  were  well  grounded 
in  these  principles.  They  suffered  for  them  and  suffering 
IS  a  teacher  who  impresses  her  lessons  in  a  way  never  to 
be  forgotten.  Yet  the  knowledge  is  just  as  essential  to- 
day among  the  young  of  our  churches  as  it  was  then.  It 
is  through  tliem  that  our  Church  of  the  future  is  to 
launch  out  into  new  fields  and  other  sections,  and  our 
conferences  ought  to  be  the  stepping-stones  to  that  end. 
This  is  a  thought  that  we  need  to  reahze  more  than  we 
do,  and  which,  if  realized  and  carried  out,  would  make 
these  yearly  meetings  of  far  more  value  than  perhaps  they 
are,  and  would  make  our  young  people  more  enthusiastic 
and  more  filled  with  esprit  de  corps  than  ever  before,  and 
thus  be  the  means  of  strengthening  our  cords  and  advanc- 
ing the  interests  of  our  beloved  Church. 


Chapter  XXV. 

Lives  of  the  Bishops  of  the  Reformed  Episcopal  Church. 

George  David  Cummins,  D.  D.,  Founder  and  First 
Bishop  of  the  Keformed  Episcopal  Church. 

Who  can  tell  the  power  of  a  truly  consecrated  life?  It 
is  like  the  circles  caused  by  the  casting  of  a  pebble  into 
the  waters,  ever  widening,  spreading,  until  they  reach 
the  farther  shore.  So  a  life  dedicated  to  the  service  of 
God  and  consecrated  by  Him,  ever  widens  in  its  influence, 
drawing  more  and  more  the  lives  of  men  into  its  circle 
and  never  ceasing  its  beneficent  power  until  it  reaches 
the  homeland  of  God,  and  even  then  leaving  behind  its 
impression  upon  the  souls  it  has  touched. 

Such  a  life  was  that  of  the  beloved  founder  of  our 
Reformed  Episcopal  Church.  Poorly  and  inadequately 
can  one  who  never  knew  or  saw  him  do  justice  to  a  sketch 
of  his  life,  and  yet  every  one  who  is  a  member  of  the  Re- 
formed Episcopal  denomination,  who  loves  it  and  is  will- 
ing to  sacrifice  much  for  it,  ought  to  know  something  of 
him  who  suffered  for  the  sake  of  the  truth  it  would  defend. 
On  his  twent3^-first  birthda}^  Mr.  Cummins  wrote  these 
solemn  and  almost  prophetic  words:  "Just  twenty-one. 
"V^^at  a  crowd  of  thoughts  pass  through  my  mind  on  writ- 
ing those  words.  I  think  of  my  history,  the  life  I  have 
lived,  the  scenes  through  which  I  have  passed,  the  calling 
in  which  I  am  now  engaged,  and  of  the  future — what  I 
shall  yet  be,  what  will  be  the  character  of  the  rest  of  life's 
pilgrimage  which  lies  before  me,  and  whether  the  world 
will  be  any  better  and  happier  from  the  fact  that  a  man- 


Q     Q 


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a    .^ 


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aT      3 

> 

02        ^ 

Em     ^ 

Oh* 

Q 
o 


3    a 


Lives  of  the  Bishops,  265 

chilcl  was  born  into  the  world  December  lltli,  1822. 
Who  can  tell?  The  dark  future  answers  not:  but  my  own 
spirit  can  answer,  through  the  aid  of  the  Divine  Spirit, 
it  shall  be  so.     May  God  grant  it." 

George  David  Cummins,  one  of  four  children,  was  the 
son  of  Maria  and  George  Cummins,  his  father  of  Scotch, 
his  mother  of  English  descent. 

He  was  born  in  Smyrna,  Delaware,  December  11th, 
1822.  When  but  four  years  old,  the  father  of  Bishop 
Cummins  died,  and  in  the  autumn  of  1833,  at  the  age 
of  eleven,  the  lad  was  sent  to  Newark,  N.  J.,  where  he 
entered  the  school  of  a  Presbyterian  clergyman. 

At  fourteen,  he  entered  Dickinson  College,  Carlisle, 
Pa.,  intending  to  study  for  the  law,  but  when,  during  a 
revival  in  the  college,  in  his  seventeenth  year,  Mr.  Cum- 
mins gave  his  heart  and  life  to  the  service  of  God,  he 
decided  to  enter  the  ministry.  On  July  8tli,  1841,  he 
graduated  with  high  honor,  delivering  the  valedictory 
oration,  and  receiving  the  degree  of  B.  A. 

"In  March,  1842,  he  was  appointed  by  the  Baltimore 
Methodist  Episcopal  Conference  to  the  Bladensburg  Cir- 
cuit, in  the  State  of  Maryland."  It  is  said  of  him: 
"Active,  earnest,  enthusiastic,  he  did  everything  with  his 
whole  soul."  How  much  stronger,  and  more  able  in  the 
carr}dng  out  of  the  Master's  great  commission,  "Go  ye 
into  all  the  world,  and  preach  the  Gospel  to  every  crea- 
ture," would  our  loved  communion  be  to-day,  if  its  mem- 
bers could  have  some  of  this  enthusiasm  and  devotion  of 
its  founder. 

The  work  of  Mr.  Cummins  at  this  time  was  that  of  "life 
in  a  small  village,  going  from  chapel  to  school  house, 
holding  services  for  the  simple  village  folk  who  formed 
in  great  part  his  congregations.     He  was  as  careful  in 


266      History  of  the  Reformed  Episcopal  Church. 

preparing  his  sermons,  and  as  earnest  in  their  delivery, 
as  when  he  ministered  to  great  congregations  made  up  of 
the  most  cultured  and  intellectual  people  in  the  land.'' 

While  in  college  and  in  the  years  that  followed,  Mr. 
Cummins  suffered  from  heart  trouble,  although  his  out- 
door life  was  of  great  benefit  to  Mm. 

His  second  year  of  ministerial  work  in  the  Methodist 
Church  was  in  Charlestown,  West  Virginia. 

In  July,  1845,  after  most  prayerful  deliberation,  he 
decided  to  enter  the  ministry  of  the  Protestant  Episcopal 
Church.  He  was  accordingly  confirmed  in  St.  Andrew's 
Church,  Wilmington,  Delaware,  by  Bishop  Lee,  and  was 
ordained  to  the  Diaconate  in  the  same  church  by  the 
Bishop  on  October  26th,  1845,  and  became  Assistant 
Minister  of  Christ  Church,  Baltimore,  Md.,  in  the  spring 
of  the  following  year,  being  associated  with  the  Kev. 
Henry  Van  Dyke  Johns,  D.  D.  A  year  later,  Mr.  Cum- 
mins became  Eector  of  Christ  Church,  Norfolk,  Va., 
where  he  remained  six  years. 

On  the  24th  of  June,  1847,  he  was  married  to  Alex- 
andrine Macomb,  daughter  of  Hon.  L.  P.  W.  Balch,  of 
West  Virginia.  On  July  6th  of  the  same  year,  he  was 
ordained  to  the  order  of  Presbyter  by  Bishop  Lee. 

"He  was  seen  year  after  year,  working  as  few  men  do; 
but  his  reward  was  the  priceless  souls  that  he  was  allowed 
tb  present  to  the  Lord."  What  a  record  for  any  young 
minister  of  the  Gospel. 

On  July  3d,  1853,  Mr.  Cuimnins  was  called  to  the 
Rectorship  of  St.  James'  Church,  Richmond,  Va.,  entering 
on  his  duties  September  1st.  He  successively  filled  the 
pulpits  of  Trinity  Church,  Washington,  D.  C;  St.  Peters 
Church,  Baltimore,  Md.;  and  Trinity  Church,  Chicago, 
ni.,  and  in  all  of  them  the  same  faithful  preaching  of  the 
Gospel,  the  same  untiring  zeal,  characterized  his  work. 


Lives  of  the  Bishops.  2C^7 

In  June,  1866,  he  was  elected  Assistant  Bishop  of 
Kentucky,  while  on  a  second  trip  to  Europe,  for  the 
benefit  of  his  own  and  his  wife's  health. 

On  November  16th,  1866,  he  was  consecrated  Bishop 
in  Louisville,  Ky.  Here,  sixteen  miles  from  Louisville, 
Bishop  Cummins  bought  a  house  and  grounds,  calling 
it  Oak  Lea,  which  he  loved  and  enjoyed  until  compelled 
to  sell  it  for  financial  reasons  in  1870. 

The  clouds  which  in  later  years  gathered  around  Bishop 
Cummins,  beginning  with  those  no  bigger  than  "a  man's 
hand,"  were  nev^ertheless  gathering  slowly,  but  surely. 

At  the  General  Convention  held  in  New  York  in  Octo- 
ber, 1868,  he  took  a  stand,  as  he  expressed  it,  "on  the  old 
evangelical  basis,  now  and  ever  ...  to  keep  this  Church 
upon  the  platform  of  the  Reformation."  For  long  Bishop 
Cummins  felt  that  the  errors  which  all  Evangelical 
Churchmen  saw  were  creeping  into  their  beloved  com- 
munion, were  to  be  met  and  conquered  within  its  bounds, 
but  after  five  years  of  struggle,  when  the  Conventions  of 
his  Church  gave  no  relief,  and  the  Evangelical  party 
found  struggling  useless,  this  opinion  was  changed. 

In  1873,  Bishop  Cummins  was  asked  to  address  the 
meeting  of  the  Evangelical  Alliance  in  New  York,  and 
on  Sunday,  October  12th,  took  part  in  a  joint  communion 
service  held  in  the  Presbyterian  Church  of  which  Dr. 
John  Hall  was  the  pastor.  This  act  on  the  part  of 
Bishop  Cummins  brought  upon  him  a  perfect  storm  of 
opposition  and  invective.  It  was  then,  after  twenty-eight 
years  of  most  consecrated  ministry,  that  he  withdrew 
from  the  Church  in  which  he  felt  he  could  no  longer 
consistently  labor  for  his  Master.  There  then  gathered 
about  him  a  few  clergy  and  laity  who,  like  himself,  could 
no  longer  remain  in  the  Protestant  Episcopal  Commu- 
nion, and  it  was  out  of  several  prayerful  conferences  held 


268       History  of  the  Reformed  Episcopal  Church. 

by  these  noble  men  that  our  Reformed  Episcopal  Church 
grew. 

On  December  2d,  1873,  in  the  Young  Men's  Christian 
Association  Building,  New  York  City,  a  small  number 
of  persons  gathered  togetlier  and  in  solemn  and  prayerful 
spirit  organized  the  Iieformed  Episcopal  Church. 

From  that  time  until  his  death,  in  1876,  Bishop  Cum- 
mins was  earnestly  engaged  in  aiding  and  building  the 
new  work.  On  June  18th  of  that  year,  he  preached  in 
Baltimore,  leaving  at  night  for  his  home  in  Lutherville, 
driving  in  an  open  carriage  to  the  station  after  preaching 
in  a  densely  crowded  church.  On  Wednesday  he  was 
taken  ill,  and  after  intense  suffering  went  home  to  the 
Saviour  he  had  loved  and  served  on  the  following  Sunday, 
the  25th.  One  of  his  children  asked  him  what  message 
he  had  for  his  much  loved  Church.  He  said,  ^'Tell  them 
to  go  forward  and  do  a  grand  work."  His  last  words 
were:  "Jesus!     Precious  Saviour!'^ 

Bishop  Nicholson,  who  knew  and  loved  him,  said:  "No 
other  man,  be  he  transcendent  as  he  may,  can  ever  stand 
to  the  Reformed  Episcopal  Church  in  the  same  relation, 
for  he  was  our  Luther."  At  the  age  of  twent3^-two,  it  was 
said  of  him.:  "If  that  young  man  lives,  he  will  be  heard  of 
throughout  the  length  and  breadth  of  this  land." 

"His  sword  was  in  hand, 

Still  warm  with  recent  fight, 
Ready  that  moment  at  command 

Through  rock  and  steel  to  smite. 
His  spirit  with  a  bound 

Left  its  encumbering  clay; 
His  tent  at  sunrise  on  the  ground, 

At  darkness  ruined  lay. 
Soldier  of  Christ,  well  done! 

Praise  be  thy  new  employ; 
And  while  eternal  ages  run, 

Rest  in  Thy  Saviour's  joy." 


Lives  of  the  BisJwps.  269 

Bishop  Charles  Edwaed  Cheney,  D.  D. 

Bishop  Charles  Edward  Cheney,  D.  D.,  was  born  in 
Canandaigna,  N.  Y.  He  entered  Hobart  College,  Geneva, 
N.  Y.^  gi-adnating  with  honor  in  July,  1857;  and  entering 
the  middle  class  of  the  Virginia  Theological  Seminary  in 
October  of  the  same  year,  remained  there  one  year,  until 
IsTovember,  1858,  when  he  became  Assistant  Rector  of  St. 
Luke^s  Church,  Rochester.  He  was  ordained  Deacon  by 
Bishop  De  Lancey  in  Trinity  Church,  Utica,  N'ovember 
21st,  1858.  In  August,  1859,  he  took  charge  of  St. 
Paul's  Church,  Havana,  N.  Y.  March  4th,  1859,  he  was 
ordained  Presbyter  by  the  same  Bishop  in  Christ  Church, 
Rochester.  On  March  11th,  he  assumed  charge  of  Christ 
Church,  Chicago,  of  which  he  still  remains  the  beloved 
Rector  and  friend. 

Bishop  Cheney  was  early  in  sympathy  with  the  Low 
Church  party,  and  the  bitter  persecution  for  these  very 
principles  which  he  suffered  at  the  hands  of  the  Bishop 
of  his  diocese  was  a  well  known  fact  of  the  early  seventies, 
together  with  his  attempted  trial  in  an  ecclesiastical  court. 
Bishop  Cheney  was  one  of  the  signers  of  the  Chicago 
Protest,  and  his  strong  opposition  to  the  doctrine  of  Bap- 
tismal Regeneration  of  infants,  brought  upon  him  the 
scathing  condemnation  of  the  Bishop  of  Illinois  (Bishop 
WTiitehouse),  by  whom  he  was  declared  to  be  degraded 
from  the  ministry.  His  attorney  was  Melville  W.  Fuller, 
afterward  Chief  Justice  of  the  United  States.  During 
the  three  years  of  this  persecution,  the  congregation  stood 
by  him,  and  thus  pastor  and  people  grew  into  the  tender 
relations  which  still  exist.  The  civil  courts  afterward 
rendered  the  decision  that  Bishop  Cheney  was  submitted 
to  an  illegal  trial  and  consequently  the  sentence  pro- 
nounced was  null  and  void. 


270       History  of  the  Reformed  Episcopal  Church. 

The  Boston  Post  of  February  7th,  1871,  said  of  the 
opposing  party,  doubtless  they  thought  they  were  "expos- 
ing a  tempting  opportunity"  (that  of  urging  him  in  the 
court  "to  again  come  to  the  arms  of  the  Church"),  *^ut 
to-day  Mr.  Cheney  occupies  the  position  of  a  protestor 
before  the  country;  he  declares  he  has  omitted  a  part  of 
the  service  because  he  could  not  conscientiously  bring 
his  lips  to  utter  the  words.  This  is  a  high  line  for  him 
to  occupy — the  moral  attitude  of  Luther,  Knox,  Huss." 

Dr.  Cheney  was  one  of  the  first  to  rally  to  the  side  of 
Bishop  Cummins,  and  at  the  first  Council  of  the  Re- 
formed Episcopal  Church  was  elected  the  second  Bishop 
of  our  denomination,  being  consecrated  in  Christ  Church, 
Chicago,  Sunday  morning,  December  14th,  1873,  Bishop 
Cummins  preaching  the  sermon,  from  1  Peter  v:  1-4. 

Bishop  William  Rufus  ^N'icholson,  D.  D. 

Bishop  William  R.  Nicholson,  D.  D.,  was  born  in  Green 
County,  Mississippi,  January  8th,  1822.  In  1835,  in 
attendance  upon  a  Methodist  camp  meeting,  he  became  a 
Christian,  and  in  due  time  entered  the  Methodist  Epis- 
copal College  nt  La  Grange,  Alabama,  in  preparation  for 
the  ministry.  TTis  first  pastorate  was  in  l^ew  Orleans, 
where  he  remained  four  years.  He  applied  for  admission 
to  the  Protestarit  Episcopal  Church,  and  in  1847  was 
o-^rlqined  by  Bishop  Polk.  Tn  the  Protestant  Episcopal 
Church,  his  first  charge  was  Grace  Church  Mission.  New 
Orleans;  leaving  there  to  assume  the  care  of  St.  John's 
Church,  Cincinnati,  0.,  where  he  remained  ten  vears. 
Tri  1859,  Dr.  "NTicholson  accepted  a  call  to  St.  Paul's 
Church,  Boston.  Mnss..  and  for  thirteen  years  labored 
faithfully  among  this  people.  He  received  the  degree 
of  D.  D.  from    "Konvon    College,  Ohio.     Tn    1872,  Dr. 


Lives  of  the  Bishops.  271 

Nicholson  left  Boston  to  take  charge  of  Trinity  Church, 
!N"ewark,  N.  J.,  remaining  there  for  three  years.  Then 
came  his  decision  to  enter  the  Eeformed  Episcopal 
Church,  which  he  did,  accepting  the  pastorate  of  the 
Second,  afterward  St.  Paul's  Church,  Philadelphia,  Pa. 
The  church  then  was  a  small  hody  worshipping  in  a  hall. 
In  1877,  it  was  in  possession  of  a  heautiful  church  prop- 
erty, costing  $180,000. 

In  May,  1875,  Dr.  Nicholson  was  elected  a  Bishop  of 
the  denomination,  and  was  consecrated  in  the  Second 
Church,  Philadelphia,  Feb.  24th,  1876.  The  sermon  was 
preached  by  Bishop  Cheney,  from  Isaiah  vi:  5-7.  Bishop 
Nicholson  remained  in  charge  of  St.  Paul's  Church  until 
June,  1898,  when  he  resigned  in  order  to  give  more  of 
his  time  to  Episcopal  duties. 

On  June  7th,  L901,  this  grand  man,  able  teacher,  clear 
and  sound  preacher,  faithful  pastor,  tender  friend  and 
beloved  Bishop,  passed  to  his  reward.  The  funeral  was 
held  in  St.  Paul's  Church,  Philadelphia,  Pa.,  June  11th, 
and  the  following  day  his  body  was  laid  in  Forest  Hills 
Cemetery,  near  Boston,  Mass. 

The  following  appears  in  the  report  of  the  Twenty-first 
Council  of  the  Synod  of  New  York  and  Philadelphia, 
held  in  the  Church  of  the  Reconciliation,  Brooklyn,  N.  Y., 
October  16th  and  17th,  1901: 

^Iji  loving  remembrance  "William  Rufus  Nicholson, 
D.  J) ,  Bishop  of  the  New  York  and  Philadelphia  Synod 
of  the  Reformed  Episcopal  Church,  born  Januar\^  8th, 
1822;  entered  into  rest  June  7th,  1901. 

''T^^EREAS,  It  has  pleased  Almighty  God  to  remove 
from  our  midst,  by  death,  our  honored  and  beloved 
brother  and  Bishop,  who  for  over  twenty  years  presided 


272       History  of  the  Reformed  £Jpiscopal  Church. 

in  our  Councils,  and  for  nearly  the  same  period  was  rector 
of  one  of  our  most  important  parishes;  therefore  be  it 

'^Besolved,  That  we,  the  members  of  the  Twenty-first 
Council  of  the  New  York  and  Philadelphia  Synod,  hereby 
express  our  sense  of  deep  bereavement  in  the  departure 
of  our  Bishop.  He  was  one  of  our  earliest  leaders,  a  most 
intelligent  and  loyal  supporter,  a  most  fearless  and 
efficient  defender.  In  the  Councils  of  our  Synod,  his 
presence  was  an  inspiration,  his  counsel  wise  and  safe,  his 
message  sound  and  truly  evangelical.  As  a  preacher  of 
the  '^glorious  Gospel,'  he  was  singularly  massive  in  his 
grasp  of  truth,  forceful  and  eloquent  in  his  interpretation 
of  it.  His  sermons  are  Christian  classics.  They  are  part 
of  our  inheritance. 

^'Resolved,  That  we  hereby  extend  to  the  stricken 
household  our  tenderest  sympathy  in  their  sad  bereave- 
ment." 

The  Memorial  Committee  were:  J.  Howard-Smith, 
D.  D.,  WilHam  Tracy,  D.  D.,  H.  S.  Hoffman,  D.  D.,  F.  H. 
Reynolds,  William  H.  Allen. 

"This  parting  scene  of  the  ascension  did  more  than 
harmonize  the  Saviour's  life  and  character;  it  furnished 
forth  to  the  world  the  truest  instance  of  an  affectionate 
fare-thee-well.  .  .  .  And  that  single  fare-thee-well  to 
His  bereaved  Church  had  in  it  a  oonMnuous  power  of 
blessing;  for  the  sight  of  the  hands  as  stretched  out  still 
was  the  last  sight  seen  of  Him,  and  therefore  He  still 
liveth  in  our  minds  as  blessing  still,  blessing  evermore." 
— Last  sermon  preached  by  Bishop  W.  R.  Nicholson, 
D.  D.,  Church  of  the  Tieconciliation,  Brooldyn,  N.  Y., 
May  19th,  1901. 


Lives  of  the  Bishops.  273 

Bishop  Edward  Cridge,  B.  A. 

Bishop  Edward  Cridge,  B.  A.,  was  born  at  Bratton 
Fleming,  in  the  county  of  Devonshire,  England,  in  1817. 
From  1843  to  1818,  he  was  Gisborne  Scholar  and  B.  A.  of 
St,  Peter's  College,  Cambridge,  when  he  was  appointed 
Assistant  Curate  and  Second  Master  of  the  Grammar 
School,  North  Walsham,  Norfolk,  and  subsequently,  from 
1851  to  1854,  he  was  incumbent  of  Christ's  Church,  Strat- 
ford Essex. 

In  April,  1855,  he  left  England  for  Victoria,  where  he 
was  appointed  minister  of  the  Victoria  District  Church 
from  1855  to  1865,  and  Dean  in  the  same  from  1865  to 
1874.  In  1874,  the  Dean,  who  was  also  Rector  of  the 
Cathedral,  with  all  the  officials  and  nearly  the  entire  con- 
gregation, withdrew  from  the  jurisdiction  of  the  Anglican 
congregation.  In  withdrawing,  they  were  compelled  to 
lose  the  edifice,  which  they  had  completed  only  two  years 
before.  The  reason  for  the  withdrawal  was  that  usual 
cause  of  trouble — ritualism.  The  rector  and  congrega- 
tion opposing  sacerdotalism  and  sacramentalism,  and  the 
bishop  opposing  the  opposers. 

On  the  morning  of  the  day,  November,  1874,  on  which 
the  withdrawing  congregation  held  their  organizing  meet- 
ing, letters  and  papers  were  received  from  Ottawa  telling 
of  the  formation  of  the  Reformed  Episcopal  Church. 
The  meeting  unanimously  decided  to  unite  with  this  body, 
and  the  "Church  of  Our  Lord"'  was  built  and  opened  for 
service  in  January,  1876.  The  name  was  given  by  Sir 
•Tames  Douglas,  fonner  Governor,  who  continued  a  warm 
supporter  of  the  church  till  his  death. 

On  July  16th,  1876,  Rev.  Mr.  Cridge  was  consecrated 
Bishop  in  Emmanuel  Church,  Ottawa,  Canada,  during  a 
General  Council  held  at  that  place,  and  assigned  to  the 
Episcopal  Jurisdiction  of  the  Pacific  Coast. 


^74       History  of  the  Reformed  Episcopal  Church, 

Bishop  Samuel  Fallows,  D.  D. 

Bishop  Samuel  Fallows,  D.  D.,  was  born  in  Pendleton, 
P^ngland,  December  13th,  1835.  Educated  in  England,he 
was  about  to  enter  Oxford  University,  when  he  came  to 
America  with  his  parents  and  settled  in  Wisconsin,  gradu- 
ating at  the  Wisconsin  University  in  June,  1859.  Two 
years  previous  he  had  been  admitted  into  the  Methodist 
ministry.  During  the  Civil  War,  he  organized  a  regiment 
and  became  its  Chaplain,  subsequently  being  made 
Colonel  and  later  Brevet-Brigadier-General.  In  1870, 
he  was  appointed  State  Superintendent  of  Public  Instruc- 
tion for  Wisconsin,  and  four  years  later  became  President 
of  the  Illinois  Wesleyan  University  at  Bloomington.  In 
1874,  he  entered  the  Eeformed  Episcopal  Church,  and 
became  Rector  of  St.  Paul's  Church,  Chicago.  He  was 
consecrated  a  Bishop  of  our  Church  July  16th,  1876,  in 
Emmanuel  Church,  Ottawa,  Canada.  The  sermon  was 
preached  by  Bishop  Nicholson,  from  Col.  i:  28,  29. 

For  a  time  Bishop  Fallows  resigned  his  pastorate  to 
ful^J  his  Episcopal  duties,  but  later  again  assumed  the 
charge  of  Si.  Paul's  Church,  and  still  remains  its  rector. 

Bishop  Fallows  is  a  writer  as  well  as  a  clergyman,  and 
as  a  soldier  he  was  ever  known  for  his  bravery;  as  a  citizen 
he  is  a  staunch  lover  of  country;  and  as  an  orator,  he  is 
"eloquent  and  stirring." 

Bishop  John  Stjgden,  B.  A. 

Bishop  John  Sugdcn,  B.  A.,  was  consecrated  a  Bishop 
of  the  Free  Cliurch  of  England  by  Bishop  Cridge,  of  the 
Reformed  Episcopal  Church,  and  others,  on  August  20th, 
1876,  in  Christ  Church,  Lambeth,  England.  He  was 
received  on  letters  dlmissory  from  the  Free  Church  of 
England  by  Bishop  Gregg  and  the  Standing  Committee 


Lives  of  tJie  Bishops.  275 

of  our  Church  in  Great  Britain.     Bishop  Sugden  died 
June  20th,  1897. 

Bishop  Thomas  Huband  Gregg,  D.  D. 

Thomas  Huband  Gregg,  D.  D.,  M.  D.,  was  born  March 
1  st,  1840.  He  was  confirmed  June  23d,  1855,  and  gradu- 
ated from  Trinity  College,  Dublin.  He  was  ordained 
Deacon  in  September,  1863,  and  Presbyter  a  year  later 
in  Salisbury  Cathedral,  by  the  Bishop  of  Salisbury. 

Bishop  Gregg  was  recommended  as  a  suitable  man  to 
take  charge  of  the  Eeformed  Episcopal  Church  in  Eng- 
land, and  upon  his  election  by  the  General  Council,  was 
consecrated  in  the  First  Church,  New  York  City,  June 
20th,  1877,  Bishop  Cheney  preaching  the  sermon,  from 
Psalm  Ixxii:  16. 

Bishop  Gregg  applied  for  letters  dimissory  in  Septem- 
ber, 1878^  and  abandoned  the  Church,  attempting  to 
inaugurate  a  new  movement,  under  the  name  of  the  "Ee- 
formed Church  of  England,"  and  some  few  of  the  Ee- 
formed Episcopal  adherents  joined  him.  His  name  was 
removed  from  our  list  of  clergy  May  27th,  1880,  and  in 
3894  those  who  had  left  the  Eeformed  Episcopal  Church 
with  him  returned,  and  the  division  was  healed.  In  1891, 
Bishop  Gregg's  mind  became  affected,  and  he  was  placed 
in  an  insane  asylum. 

Bishop  Peter  Fayssoux  Stevens,  D.  D. 

Bishop  P  F.  Ste\rens,  D.  D.,  wr.s  born  in  Florida,  June 
22d,  1830.  At  the  breaking  out  of  the  Indian  War  in 
3836,  his  mother  removed  to  South  Carolina.  In  ]  856,  he 
entered  the  State  Military  Academy,  Charleston,  South 
Carolina,  from  Avhich  institution  he  graduated  in  1849. 
Four  years  later  he  was  appointed  Professor  of  Mathe- 


376       History  of  the  Reformed  Epiacopal  Church. 

matics  in  this  Academy,  and  Superintendent  in  1859. 
In  January,  1861,  he  was  placed  in  command  of  a  bat- 
tery on  Morris  Island,  guarding  the  channel  of  Charleston 
Harbor,  from  which  place,  with  some  of  the  cadets,  he 
turned  away  the  Star  of  the  West.  During  his  Super- 
intendency  of  the  Academy,  he  had  been  preparing  for 
the  ministr}^  of  the  Protestant  Episcopal  Church,  which 
he  entered  after  some  further  military  service.  In  his 
first  parish,  he  found  himself  among  a  large  number  of 
slaves,  several  hundreds  of  wham  were  received  into  the 
('hurch,  and  organized  them  into  separate  congregations 
after  the  Act  of  Emancipation. 

Eev.  Mr.  Stevens  entered  the  Eeformed  Episcopal 
Church  in  1875,  and  was  placed  in  charge  of  those  colored 
churches  which  had  previously  signified  their  adherence 
to  the  Reformed  Episcopal  Church.  He  was  consecrated 
in  Philadelphia,  June  22d,  1879. 

Bishop  Stevens  has  labored  among  the  colored  race  for 
many  years;  he  has  partially  educated  and  ordained  to 
the  ministry  some  sixteen  persons.  There  are  some  2000 
communicants  in  his  jurisdiction. 

]>iSHOP  James  Allen  Latane,  D.  D. 

Bishop  James  A.  Latane,  D.  D.,  was  born  in  Essex  Co., 
Virginia,  January  15th,  1831.  He  was  a  descendant  of 
one  of  the  oldest  families  in  the  State,  and  a  great  grand- 
son of  the  Rev.  I^wis  Latane,  who  in  1685  fled  from 
France  to  England  after  the  edict  of  Nantes,  and  in  1701 
came  to  Virginia,  settling  in  Farnham,  Essex  Co. 

James  A.  l^atane  was  confirmed  in  the  Protestant  l^^pis- 
copal  Church  in  his  seventeenth  year.  Tn  his  eighteenth 
year  he  entered  the  University  of  Virginia,  and  graduated 
there  in  1852.     Two  more  years  were  spent  there  in  the 


Lives  of  the  Bishops.  217 

study  of  law,  and  then,  feeling  called  to  the  ministry,  he 
entered  the  Theological  Seminary  of  Virginia.  His  first 
charge  was  Trinity  Church,  Stanton,  Ya.,  where  he 
labored  for  fourteen  years.  On  account  of  ill  health,  he 
resigned  that  charge  and  accepted  a  call  to  St.  Matthew's 
Church,  Wheeling,  West  Ya.,  and  from  that  church,  after 
three  years,  on  January  12th,  1874,  le  addressed  his  letter 
to  Bishop  Johns,  resigning  the  ministry  of  the  Protestant 
Episcopal  Church. 

He  was  elected  a  Bishop  in  the  Keformed  Episcopal 
Church  in  May  of  the  following  year,  but  declined  the 
office. 

Later  he  was  again  elected,  and  on  his  acceptance  was 
consecrated  in  Philadelphia,  June  22d,  1879,  by  Bishop 
Nicholson,  assisted  by  Bishop  Fallows. 

At  one  time.  Bishop  Latane  was  pastor  of  the  Bishop 
Cummins  Memorial  Church,  Baltimore,  Md.,  to  which 
church  he  had  been  called  from  the  parishes  in  Virginia 
which  he  had  started.  He  resigned  from  that  church 
after  his  call  to  the  Church  of  the  Redeemer,  Baltimore, 
although  for  a  time  he  remained  pastor  of  both  churches. 

In  May,  1900,  Bishop  Latane  was  elected  Presiding 
Bishop  of  the  Reformed  Episcopal  Church,  and  in  Octo- 
ber, 1901,  at  the  meeting  of  the  New  York  and  Philadel- 
phia Synod,  he  was  unanimously  chosen  the  Bishop  of 
that  Synod,  which  was  united  with  the  Missionary  Juris- 
diction of  the  South. 

On  Friday  evening,  February  21st,  1902,  after  a  brief 
illness,  this  sainted  and  honored  servant  of  God  fell  asleep 
in  Jesus.  The  funeral  was  held  in  the  Church  of  the 
Redeemer,  Baltimore,  on  Monday  afternoon,  February 
24th,  and  the  interment  was  in  Richmond,  Ya. 


278       History  of  the  Reformed  Ejjiscojjal  Church. 

Bishop  Alfred  S.  Richardson,  D.  D. 

Bishop  Alfred  S.  Richardson,  D.  D.,  labored  first  in  the 
Congregational  fold  at  Southend,  Essex,  and  subsequently 
at  Clifton.  He  then  entered  the  Free  Church  of  England 
and  the  Countess  of  Pluntingdon  Connexion.  He  was  ad- 
mitted into  the  Eeformed  Episcopal  Church  as  a  Presbyter 
July  9th,  1877,  and  was  consecrated  a  Bishop  in  Philadel- 
phia, Pa.,  U.  S.  A.,  by  Bishops  Nicholson  and  Fallows,  on 
August  20th,  1876.  He  retained  his  rectorship  of  Em- 
manuel Church,  Great  Malvem,  Worcestersliire,  England, 
and  in  1885  was  chosen  Presiding  Bishop  of  the  Synod  of 
Great  Britain  and  Ireland,  and  removed  to  Christ  Churcn, 
Carlton  HilL  St.  John's  Wood,  London.  Bishop  Rich- 
ardson has  now  ceased  to  hold  jurisdiction. 

Bishop  Hubert  Bower. 

Bishop  Hubert  Bower  was  born  in  Gloucestershire, 
England,  in  1835,  receiving  his  education  at  New  College, 
London.  He  was  settled  in  Devon  for  several  years,  and 
afterward  in  Brighton.  He  was  elected  Bishop  by  the 
General  Synod  held  at  Westminster,  November  26th, 
1878,  and  was  consecrated  at  St.  Saviour^s  Church,  Lit- 
tlehampton,  by  Bishops  Richardson  and  Sugden  on 
August  19th,  1879.  lie  has  now  retired  from  the  Epis- 
copate and  Church. 

Bishop  Edward  Wilson,  D.  D. 

Bishop  Edward  Wilson,  D.  D.,  was  nominated  by  the 
Canadian  Synod  May  27th,  1880.  A  special  meeting  of 
the  General  Council  was  called  in  Philadelphia  on  June 
80th,  and  the  Rev.  Mr.  Wilson  was  elected  Bishop  of  the 
Synod  of  Canada,  and  was  consecrated  Bishop  on  July  1st, 


Lives  of  the  Bishops.  279 

1880,  by  Bishops  Nicholson  and  Latane.  He  resigned 
the  work  in  Canada  in  1888,  and  since  that  time  has 
taken  no  active  part  as  Bishop,  on  account  of  continued 
ill  health.     He  is  now  living  in  Metuchen,  N.  J. 

Bishop  Thomas  W.  Campbell,  S.  T.  B. 

Bishop  T.  W.  Campbell,  S.  T.  B.,  was  born  at  Three 
Kivers,  Quebec,  September  24th,  1851.  Feeling  himself 
called  to  the  ministry,  he  entered  Victoria  University, 
Coburg,  graduating  in  1878.  He  then  went  to  Toronto 
and  became  editor  of  the  Christian  Guardian,  also  edit- 
ing the  Canadian  Prohibitionist.  He  was  called  as 
pastor  of  Woodgreen  and  Parkdale  Methodist  Churches, 
Toronto,  and  in  1885  entered  the  Reformed  Episcopal 
Church,  assuming  charge  of  Christ  Church,  Toronto. 

May  31st,  1891,  he  was  consecrated  Bishop  by  Bishops 
Fallows,  Nicholson  and  Latane,  in  the  Church  of  the 
Epiphany,  Cleveland,  Ohio.  Bishop  Campbell  assumed 
the  Bishopric  of  the  Canadian  churches,  and  then  for  a 
short  period  was  rector  of  the  Church  of  the  Reconcilia- 
tion, Brooklyn,  N.  Y.,  withdrawing,  however,  from  our 
Church  soon  after  the  Council  of  1897,  and  entering  the 
Presbyterian  Church. 

Bishop  Philip  X.  Eldridge,  D.  D. 

Born  at  Woolwich,  Kent,  England,  July  31st,  1846. 
Educated  privately  and  at  King's  College  and  Milton 
Theological  College;  Assistant  Minister  of  St.  John's 
Church,  Spalding,  1873-1881;  Incumbent  of  Christ 
Church,  Petersborough,  1881-1887;  Incumbent  of  St. 
Jude's  Church,  "Balharn,  London,  1887  to  date. 

Admitted  to  the  ministry  of  the  Reformed  Episcopal 


280       History  of  the  Reformed  Episcopal  Church. 

Church,  1878;  General  Secretary  of  the  Synod  of  Great 
Britain,  1880-1888. 

Elected  Coadjutor  Bishop  by  General  Synod  on  May 
10th,  1892,  and  consecrated  Bishop  in  Emmanuel  Church, 
Gunnershury,  London,  on  June  24th,  1892,  by  Bishops 
Sugden,  Greenland  and  Baker. 

Elected  Presiding  Bishop  at  General  Synod  held  May 
9th,  1893;  and  upon  the  union  of  the  two  sections  of  the 
Eeformed  Episcopal  Church  in  England,  on  May  15th, 
1894,  elected  Presiding  Bishop  of  the  United  Church — 
a  position  to  which  he  has  been  unanimously  re-elected 
at  each  subsequent  General  Synod. 

For  some  years  Secretary  of  the  National  Protestant 
Congress,  and  still  a  member  of  the  Imperial  Council  of 
the  Imperial  Protestant  Federation,  General  Committee 
of  the  Protestant  Alliance,  and  other  societies. 

Bishop  William  T.  Sabine,  D.  D. 

Bishop  William  T.  Sabine,  D.  D.,  was  bom  in  New 
York  City,  October  16th,  1838.  In  1859,  he  graduated 
from  Columbia  College,  and  from  the  General  Theological 
Seminary  of  the  Protestant  Episcopal  Church  in  New 
York  City  three  years  later. 

In  June,  1862,  Mr.  Sabine  was  ordained  to  the  Diacon- 
ate  by  Bishop  Horatio  Potter,  of  New  York,  and  in  April 
of  the  following  year  was  ordained  a  Presbyter  of  the 
Protestant  Episcopal  Church  by  the  same  Bishop. 

Pev.  Mr.  Sabine  was  the  Assistant  Eector  of  St. 
George's  Church,  New  York,  from  February,  1863,  to  the 
following  December,  when  he  accepted  the  rectorship  of 
the  Church  of  the  Covenant,  Philadelphia,  Pa.,  remaining 
there  until  April,  1866.  He  became  the  rector  of  the 
Church  of  the  Atonement,  New  York  City,  in  May,  1866, 


Lives  of  the  Bishops.  281 

continuing  there  until,  upon  his  entering  the  Reformed 
Episcopal  Church,  he  accepted  the  position  of  rector  of 
the  First  Church,  New  York,  in  April,  1874,  where  he 
is  still  its  beloved  leader.  The  degree  of  Doctor  of 
Divinity  was  conferred  upon  Eev.  Mr.  Sabine  in  June, 
1890,  by  the  New  York  University. 

Dr.  Sabine  was  elected  Bishop  of  the  New  York  and 
Philadelphia  Synod  of  the  Reformed  Episcopal  Church, 
May  6th,  1902,  his  election  being  confirmed  by  the  Gen- 
eral Council  May  7th,  1902.  Dr.  Sabine  will  be  conse- 
crated a  Bishop  of  the  Reformed  Episcopal  Church  at  the 
meeting  of  the  New  York  and  Philadelphia  Synod,  m 
October,  1902. 

Bishop  J.  Renney. 

Elected  by  the  Synod  of  Great  Britain,  1892;  conse- 
crated, June  24th  of  that  year,  in  Emmanuel  Church, 
Gunnersbury,  London.     Died  July  26th,  1894. 

Bishop  T.  W.  Bowman,  M.  A.,  Ph.D. 

Rector  of  Christ  Church,  Discard,  England.  Elected 
Bishop  during  the  meeting  of  the  English  Synod  in  June, 
1902. 


Chapter  XXVI. 

Recollections — Clerical  and  Lay. 

Bishop  Charles  Edward  Cheney,  D.  D. 

"Seventeen  years  ago  next  Tuesday,  a  mere  handful  of 
us  gathered  around  him  as  our  beloved  leader  (Bishop 
Cummins),  and  with  prayer  for  the  blessing  of  the  Holy 
Spirit,  organized  the  Reformed  Episcopal  Church.  .  .  . 
My  own  personal  acquaintance  and  friendship  with  Dr. 
Cummins  began  in  the  autumn  of  the  year  1863,  when 
he  became  the  rector  of  Trinity  Church  in  this  city.  .  .  . 
Solemnly,  prayerfully,  he  acted  on  his  own  conscientious 
convictions.  He  resigned  his  place  as  the  Assistant 
Bishop  of  the  diocese  of  Kentucky,  called  around  him  a 
few  like-minded  Episcopalians,  and  on  the  ever  memor- 
able 2d  of  December,  1873,  organized  the  Reformed  Epis- 
copal Church.  The  Rubicon  was  crossed  at  last;  after 
years  of  patient  waiting,  prayer  and  trusting,  we  saw  a 
Bishop  of  the  old  historic  line  at  the  head  of  a  Church  at 
once  Episcopal,  Liturgiccd  and  Evangelical.'' — "The 
Remembrance  of  the  Righteous/'  Seventeenth  Anniversary, 
November  20th,  1890. 

Bishop  J.  A.  Latane,  D.  D. 

During  even  his  seminary  course  in  the  Protestant 
Episcopal  Church,  convictions  were  beginning  to  force 
themselves  upon  the  mind  of  James  Allen  Latane  that 
there  were  errors  in  the  old  Church,  but  in  the  following 
years  of  his  ministry  in  that  Church,  his  mind  was  so 
filled  with  interest  and  the  labors  of  his  parish,  that  for 


Recollections — Clerical  and  Lay.  283 

a  time  his  early  fears  were  laid  aside;  but  these  thoughts 
were  again  aroused  by  a  conversation  held  with  a  former 
classmate  after  an  ordination  service,  in  which  his  friend 
claimed  that  the  laying  on  of  hands  just  witnessed  by 
them  invested  the  candidate  "with  all  the  functions  per- 
taining to  a  real  priesthood/^  Shocked  beyond  measure, 
and  after  a  great  struggle,  Rev.  Mr.  Latane  felt  he  must 
leave  the  Church  which  held  such  truths  in  its  Prayer 
Book.     He  says: 

"I  must  be  true  to  my  convictions;  and,  cost  what  it 
might,  I  must  give  up  the  ministry  of  the  Protestant 
Episcopal  Church.  ...  In  this  state  of  mind,  I  went 
to  church  on  the  following  Sunday  morning,  November 
16th,  1873,  feeling  it  was  plainly  my  duty  to  preach  the 
simple  Gospel  as  best  I  could,  where  I  was,  until  the  Lord 
should  open  the  way  to  a  new  field,  and  was  in  the  vestry 
room  of  my  church,  reading  over  a  sermon  on  the  old 
text,  'As  Moses  lifted  up,'  etc.,  when  the  Senior  Warden 
came  in  and  said:  'Mr.  Latane,  have  you  heard  of  the 
secession?'  Thinking  he  meant  some  political  move 
somewhere,  I  said,  'No;  what  secession?'  And  in  reply, 
I  was  informed  for  the  first  time  that  Bishop  Cummins 
had  that  week  decided  to  withdraw  from  the  Protestant 
Episcopal  Church,  and  on  Thursday  had  addressed  a  cir- 
cular letter  inviting  brethren  like-minded  with  himself 
in  the  Protestant  Episcopal  Church  to  attend  a  meeting 
to  be  held  in  New  York  on  the  second  day  of  December, 
1873,  for  the  purpose  of  restoring  the  old  paths  of  their 
fathers  and  of  organizing  an  Episcopal  Church  on  the 
basis  of  the  Bishop  White  Prayer  Book  of  1785. 

"I  made  no  comment.  I  could  not  express  what  I  felt. 
It  seemed  to  me  a  marvellous  thing  that  in  my  distress 
and  perplexitv  the  Lord  shoulrl  have  provided  relief  at 


:i84       llislury  of  the  Reformed  Epiacoyal  Church. 

sucli  a  time  and  in  such  an  unexpected  way.  And  tliuugli 
it  was  some  months  before  I  saw  my  way  to  identifying 
myself  with  the  Eeformed  Episcopal  Church,  on  account 
of  some  special  apprehensions  as  to  some  features  in  the 
new  Church,  yet  from  that  Sunday  morning  I  was  in  full 
accord  with  Bishop  Cumnnns,  was  laboring  for  the  same 
end,  and  knew  that  sooner  or  later  my  lot  would  be  cast 
in,  for  better  or  worse,  and  to  the  end  of  my  days,  with 
the  Reformed  Episcopal  Church." 

Col.  Benjamin  Aycktgg. 

Benjamin  Aycrigg,  Ph.  1).,  was  born  in  New  York, 
September  28th,  1804,  graduating  from  college  in  1824. 
He  earned  a  reputation  as  a  civil  engineer,  and  "by  a  work 
on  calendars  made  his  mark  among  physicists.  He  de- 
clined overtures  at  one  time  made  to  him  by  the  govern- 
ment to  fill  a  position  as  astronomer."  In  1849,  he 
removed  to  Passaic,  N.  J.  His  valuable  "Memoirs  of  the 
Reformed  Episcopal  Church,"  made  an  additional  debt 
of  gratitude  which  this  Church  owes  to  this,  one  of  its 
most  valued  lay  founders. 

"I  believe  that  the  Alliance  was  the  immediate  cause 
of  my  writing  to  the  Senior  Warden,  October  30th,  1873, 
giving  my  reasons  for  leaving  that  parish  (St.  John's), 
of  which  I  had  been  one  of  the  founders  in  1859.  .  .  . 
On  November  12th,  1873,  I  became  acquainted  with 
Bishop  Cummins,  and  since  that  date  have  made  the 
affairs  of  the  Reformed  Episcopal  Church  my  exclusive 
business.  .  .  .  This  call  to  organize  was  the  unpremedi- 
tated result  of  an  unpremeditated  meeting  of  Bishop 
Cummins,  and  the  Rev.  M.  B.  Smith,  and  the  Rev.  Mason 
Gallagher,  and  myself,  at  the  home  of  Mr.  Smith  in 
Passaic,  N.  J.,  on  November  12th,  1873.  .  .  .     Before 


Recollections — Clerical  and  Lay.  285 

ten  A.  M.  of  November  13th,  the  Bishop  said  to  Mr. 
Smith,  'Take  pen  and  paper  and  write  as  I  dictate.'  The 
call  dated  November  13th  was  then  written,  approved  by 
all,  and  the  Bishop  signed  his  name  to  it.  He  then  left 
for  New  York  by  the  noon  train,  taking  the  MS.  with 

him,  and  mth  no  remark  about  having  copies  printed 

To  show  that  this  action  was  unpremeditated  and  solemn, 
I  will  quote,  as  nearly  as  I  can  remember,  my  own  words 
to  the  Bishop  when,  on  November  13th,  I  returned  the 
paper  after  having  signed  it:  'I  would  not  have  done  that 
yesterday;  I  have  seen  so  much  of  the  backing  and  filling 
of  the  Low  Chm-ch  clergymen  that  I  have  lost  all  confi- 
dence in  them,  and  since  1869  have  not  attended  their 
meetings.  But  I  have  seen  enough  yesterday  and  to-day 
to  convince  me  that  you  are  not  acting  under  a  temporary 
excitement,  to  back  down  as  soon  as  the  excitement  is 
over.  Where  you  put  your  foot,  there  you  will  keep  it, 
and  I  shall  be  satisfied  if  this  result  in  nothing  more  than 
a  single  parish  in  New  York  for  the  present." 

Rey.  Masotvt  Gallagher,  D.  D. 

A  name  ever  familiar  to  the  Reformed  Episcopal 
Church  is  that  of  the  Rev.  Mason  Gallagher,  D.  D.  Dr. 
Gallagher  was  educated  in  New  York  and  at  Dr.  Sher- 
wood's boarding  school  in  Connecticut,  finally  graduating 
at  Hobart  College,  in  1840.  He  was  ordained  Deacon 
at  Waterloo,  N.  Y.,  July  15th,  1844,  and  Presbyter  on 
November  12th,  1845.  He  was  an  active  minister  in 
the  Protestant  Episcopal  Church  until  his  withdrawal 
for  matters  of  conscience  in  1871.  His  earnest  and  sin- 
cere devotion  to  the  Reformed  Episcopal  Church  made 
him  a  beloved  member  of  our  communion.  He  died  in 
July,   1897.     His  writings  in  defence  and  explanation 


28G       liialvrij  of  the  Iiefonncd  Eijiscopal  Church. 

of  the  principles  of  onr  Church  are  valuable  acquisitions 
in  every  Reformed  Episcopal  household  and  library. 

We  give  his  recollections  of  the  ever  memorable  com- 
munion in  the  church  of  which  Dr.  Hall  was  pastor: 

"I  met  Bishop  Cummins  for  the  first  time  in  many 
years  at  the  meeting  of  the  Evangelical  Alliance  in  Oc- 
tober, 1873.  I  had  greatly  admired  his  address  on  mis- 
sions in  the  Church  of  the  Ascension,  New  York.  His 
stirring  speech  on  ritualism  had  indicated  his  view  of  the 
situation. 

"I  had  left  the  P.  E.  Church  in  1871,  and  was  awaiting 
the  action  of  the  General  Convention,  before  uniting  with 
either  the  Presbyterian  Church,  into  which  I  had  been 
baptized,  or  the  Reformed,  to  both  of  which  denomina- 
tions I  had  received  invitations.  I  approached  the 
Bishop  and  said:  ^T  had  hesitated  to  speak  to  him,  as  I 
knew  not  how  he  had  viewed  my  action.'  I  told  him  my 
state  of  mind.  He  said,  very  cordially,  *My  dear  brother, 
I  think  you  and  I  are  nearly  in  the  same  boat.'  I  asked 
him  if  he  was  willing  to  take  part  in  a  public  communion 
with  the  delegates  to  the  Alliance?  'Very  desirous/  he 
sairl:  ^I  tried  to  get  to  the  communion  at  which  Dean 
Smith  was  present,  in  Dr.  Adams'  church,  but  being  in 
the  gallery,  it  was  almost  impossible.'  Will  you,  if  an- 
other communion  service  is  held?  'Certainly,  with  plea- 
sure.' I  met  Drs.  Schatf  and  Irengeus  Prime  at  the  same 
meeting.  The  latter  said  that  a  communion  service 
would  be  held  the  following  Sunday  in  Dr.  John  Hall's 
church.  T  called  on  Dr.  Hall,  who  said  he  would  be 
o-reatlv  pleased  if  Bishop  Cummins  would  take  part. 
Meeting  Bishop  Cummins,  Dr.  Hall  invited  the  Bishop 
in  make  the  nddress,  in  delivering  the  cup.  Dr.  Arnot,  of 
Fdinburg,  distributed  the  bread,  the  venerable  N.  Dorner, 


Becollections — Clerical  and  Lay.  287 

of  Berlin,  pronouncing  the  benediction.  The  scene  was 
one  of  the  most  memorable  this  earth  has  witnessed." 

Also  his  recollection  of  the  formation  of  the  Reformed 
Episcopal  Church: 

"On  November  12th,  I  met  him  on  his  way  to  Passaic, 
where  I  was  temporarily  residing,  to  visit  Dr.  Marshall 
Smith,  and  to  confer  concerning  a  copy  of  the  Prayer 
Book  of  1785,  a  rare  volume,  procured  from  England,  and 
about  which  we  had  conversed,  as  a  suitable  basis  for  a 
Reformed  Episcopal  Church. 

"Bishop  Cummins  said  he  had  just  sent  his  letter  de- 
clining further  to  exercise  his  Episcopal  functions  in  con- 
nection with  the  P.  E.  Church,  and  his  decision  to  leave 
that  communion. 

"I  arranged  to  meet  him  in  the  afternoon  at  Brother 
Smith's.  I  found  that  Col.  Aycrigg  was  at  the  house. 
PTe  had  called,  and  had  met  the  Bishop  for  the  first  time. 
The  Revolutionary  Prayer  Book  was  examined,  a  confer- 
ence held  that  afternoon  and  evenin.sr.  and  adjourned  to 
the  next  day.  After  prayer  by  the  Bishop,  it  was  resolved 
to  issue  a  call,  signed  by  him,  for  a  convention  of  Episco- 
pal clergymen  and  laym.en,  to  meet  on  December  2d,  at 
the  rooms  of  the  Young"  Men's  Christian  Association,  TvTew 
York,  to  organize  a  Reformed  Episcopal  Church.  The 
Bishop  carried  the  call  to  tbe  printer. 

"The  visil  of  Col.  Aycrigs:  was  providential,  and  totally 
unpremeditated,  as  far  as  the  issue  of  the  meeting  wrs 
concerned.  It  was  but  one  of  a  numbf^r  of  such  provi- 
dential circumstances,  showing  the  hand  of  God  in  the 
initiation  and  establishment  of  the  pure,  evangelical, 
Protestant  liturgical  Church.  To  this  lefirned  and  ven- 
erable man  this  Church  owes  a  debt  of  grfititude,  which 
words  cannot  express." 


388       Hidonj  of  the  Reformed  Episcopal  Church. 

Charles  D.  Kellogg. 

"Concernmg  the  laymen  who  acted  in  the  first  General 
Council,  I  find  but  little  to  tell  that  would  be  of  general 
interest.  ...  It  did  seem  surprising  to  the  laymen,  not 
quite  a  score  in  number,  who  assembled  in  the  Y.  M.  C.  A. 
parlors  in  New  York  City,  on  that  memorable  second  of 
December,  1873,  that  of  the  hundreds  who  with  them  for 
years  had  longed  and  prayed  for  some  sign  of  effective 
resistance  to  the  encroachments  of  sacerdotalism  and  its 
concomitant  errors,  so  veiy  few  were  ready  to  respond 
when  the  door  of  escape  from  them  was  so  graciously 
opened.  .  .  .  But  the  few  of  the  laity  who  participated 
in  the  first  Council  had  counted  the  cost  and  undauntedly 
stood  by  the  still  fewer  brave  ministers  who,  with  Bishop 
Cummins,  had  met  to  consummate  the  exodus  which 
seemed  so  plainly  to  be  of  God." 

Rev.  Charles  H.  Tcjcker. 

Philadelphia,  October  7th,  1884. 
"I  am  thankful  to  state  that  I  enjoyed  the  very  great 
privilege  of  being  one  of  the  seven  clergymen  who  were 
present  at  the  rooms  of  the  Y.  M.  C.  A.  in  New  York  on 
December  2d,  1873:  and  participated  in  the  organization 
of  our  glorious  Reformed  Episcopal  Church." 


Chapter  XXVII. 

Publication  Society  and  Church  Papers. 

The  Publication  Society  was  formed  with  the  following 
object:  to  "publish  the  Prayer  Book  and  Hymnal  of  our 
Church,  also  literature  in  the  form  of  tracts,  leaflets,  etc., 
giving  a  history  of  our  Church,  the  reason  of  its  existence, 
and  the  principles  upon  which  it  is  founded,  also  to  pub- 
lish Sunday  school  quarterlies  and  helps  for  Sunday 
school  teachers  and  scholars/^ 

On  May  9th,  1892,  the  owners  of  the  Society,  Miss  H. 
S.  Benson,  Mr.  Charles  M.  Morton,  and  the  Rev.  H.  S. 
Hoifman,  D.  D.,  made  a  deed  gift  of  the  same  to  the 
Reformed  Episcopal  Church,  through  its  Presiding 
Bishop,  in  order  that  the  business  might  be  under  the 
control  of  the  Church,  the  same  to  be  placed  by  the 
Council  in  the  hands  of  a  Board  of  Trustees,  composed 
of  representatives  elected  equally  from  East  and  West. 

The  report  of  the  Society  rendered  at  the  General 
Council  of  1900,  shows  amount  of  business  transacted  to 
May,  1900,  for  the  year,  as  $7011.23,  and  the  value  of  its 
stock  of  publications  at  the  same  date,  $4392.11. 

TJie  Episcopal  Recorder. 
The  Episcopal  Recorder  is  one  of  the  three  oldest 
religious  papers  in  the  United  States.  It  is  published 
weekly  in  Philadelphia,  in  the  interests  of  the  Reformed 
Episcopal  Church.  "It  proclaims  the  old-fashioned 
Gospel  of  the  grace  of  God  as  contained  in  the  Bible  and 
Prayer  Book,  and  as  epitomized  in  the  Articles  of  Re- 


290       History  of  the  Reformed  Episcopal  Church. 

ligion,  and  is  distinctly  evangelical,  as  it  has  been  through 
more  than  seventy  years  of  its  establishment." 

We  give  below  a  sketch  of  The  Becorder's  history,  with 
the  kind  permission  of  the  writer,  published  in  the  issue 
of  November  1st,  1900: 

"Hearing  one  high  in  the  Councils  of  the  Reformed 
Episcopal  Church  speak  in  terms  of  regard  for  "the  old 
Becorder,  it  may  not  be  without  interest  to  some  readers 
of  the  paper  if  some  few  facts  concerning  its  establish- 
ment and  history  are  placed  before  them  by  one  whose 
familiarity  with  it  has  been  life-long,  and  which  extends 
through  his  parents  to  an  acquaintance  with  its  first  num- 
ber. In  doing  this,  the  writer  will  be  compelled  to 
depend  almost  entirely  upon  memory,  and  no  claim  can 
be  put  forth  to  completeness  or  absolute  accuracy  of 
detail.  It  may  perhaps  elicit  further  and  welcome  infor- 
mation from  some  other  source. 

"When  that  holy  man  of  old,  the  Rev.  Gregory  T. 
Bedell,  was  rector  of  St.  Andrew's  Protestant  Episcopal 
Church  in  Philadelphia,  he  felt  the  need  of  a  paper  which 
would  advance,  in  the  communion  to  which  he  belonged, 
those  distinctive  doctrines  of  grace  he  loved  and  which 
he  ever  faithfully  preached.  In  those  days  the  prevalent 
preaching  in  the  Protestant  Episcopal  Church  was  that 
which  was  in  keeping  with  the  somewhat  cold  and  formal 
churchmanship  of  Bishop  White,  and  which,  though  it 
would  be  regarded  as  very  moderate  and  even  low  church 
now,  even  then  showed  the  tendency  to  sacerdotalism  and 
sacramentarianism  which  has  developed  so  largely  in  later 
years. 

"Dr.  Bedell,  and  somewhat  later.  Dr.  Tyng,  were  pro- 
nounoed  p^ponents  of  that  evangelical  type  of  church- 
manship which,  under  Bishop  Meade  and  his  successors, 


Fublicatioii  Society  and  Church  J^apers.         ^Ul 

has  been  ever  characteristic  of  the  Diocese  of  Virginia, 
and  it  was  to  promote  that  simplicity  of  form,  combined 
with  distinctively  evangelical  doctrine,  that  the  Reco^'der 
was  established  in  Philadelphia  in  1822.  With  such  aims, 
it  was  unavoidable  that  the  new  enterprise  should  always 
be  looked  upon  as  controversial  in  character  by  those  who 
were  not  in  sympathy  with  it,  and  as  resisting  what  it 
regarded  as  erroneous  tendencies,  and  in  witnessing  for 
what  it  held  to  be  the  truth  it  has  always  preserved  the 
same  reputation  through  the  loug  years  of  its  life. 

"Although  at  first  known  as  The  Philadelphia  Recorder, 
a  copy  bearing  date  of  July  15th,  1826,  certifies  that, 
besides  its  publisher  in  that  city,  A¥illiam  Stavely,  it  had 
agents  in  Portland,  New  York,  Harrisburg,  Baltimore, 
Wheeling,  Xorfolk  and  Lynchburg. 

"Its  editors  have  been  many.  The  first  one,  Eev.  Mr. 
Brinckle,  came  to  Philadelphia  for  the  express  purpose 
of  acting  in  that  capacity,  but  his  continuance  in  that 
position  was  very  brief.  For  some  time  Dr.  Bedell  filled 
the  editorial  chair.  Nor  did  the  fact  that  his  son  was  for 
many  years  the  Bishop  of  the  Diocese  of  Ohio  prove  to  be 
the  closest  tie  between  the  editorship  of  the  Recorder  and 
the  Fpiscf)pate  of  the  Protestant  Episcopal  Church,  for 
one  of  its  earliest  editors  was  the  Eev.  B.  B.  Smith,  of 
Kentucky,  long  the  Presiding  Bishop  of  that  body,  whose 
assistant  in  Kentucky  was  Bishop  Cummins,  and  it  was 
this  ex-editor  who  fulminated  the  decree  degrading  the 
former  from  the  ministiy  of  the  Church  of  God  at  the 
foundation  of  the  Reformed  Episcopal  Church. 

Eev.  W.  W.  Spear  and  Dr.  Stephen  H.  Tyng,  Senior, 
with  Eev.  Wm.  Suddards  and  Eev.  John  A.  Clark,  were 
also  among  the  editors  of  the  Recorder,  and  Dr.  Tyng 
became  engaged  in  an  at  that  time  famous  controversy 


2^J2       History  of  the  Reformed  Episcopal  Church. 

with  the  Rev.  Dr.  Barnes,  of  the  Presbyterian  Church. 
The  writer  of  this  article  remembers  hearing  it  said  that 
Dr.  Barnes  had  the  best  of  the  argument  until  Rev.  G. 
AV.  Ridgeley  took  up  the  cudgels  in  aid  of  Dr.  Tyng,  the 
latter^s  forte  being  rather  that  of  a  preacher  than  a  con- 
troversialist. 

"Dr.  Ridgeley  was  editor  for  some  years,  and  continued 
to  contribute  to  the  columns  of  the  Recorder  long  after 
it  had  transferred  its  allegiance  to  the  Reformed  Episcopal 
Church,  and  his  papers  on  diocesan  autonomy  or  inde- 
pendence, signed  'G.  W.  R.,'  will  be  remembered  by  some 
of  the  present  generation.  These  articles  were  written 
in  the  hope  that  some  dioceses  in  the  Protestant  Episcopal 
Church,  and  notably  that  of  Virginia,  which  were  in 
accord  with  the  principles  upheld  by  the  Recorder,  would 
exercise  their  right  and  cut  loose  from  a  body  in  which 
were  daily  becoming  more  dominant  the  sacerdotalism 
and  its  attendant  ritualism  so  repulsive  to  the  majority  of 
the  Virginia  clergy. 

"At  one  time,  the  Recm'der  was  managed  by  a  com- 
mittee, and  ultimately  it  became  the  property  of  Mr. 
Francis  Wharton,  who  was  also  its  editor  for  a  number 
of  years.  Mr.  Wharton  was  a  lawyer  of  distinction,  whose 
legal  writings  are  to  this  day  authoritative.  A  prominent 
and  active  low  churchman,  and  also  a  professor  at  Gam- 
bier,  Ohio,  where  for  many  years  there  was  established  the 
prosperous  college  and  theological  seminary  of  the 
Protestant  Episcopal  Church,  Mr.  "Wharton  entered  the 
ministry  of  the  same,  and  his  daughter  is  to-day  a  con- 
tributor to  its  columns  of  articles  on  historical  subjects, 
which  give  pleasure  to  very  many  readers  of  the  Recorder. 

"Some  time  in  the  'sixties,^  Mr,  Thomas  H.  Powers 
became  the  owner  of  the  paper,  and  it?  editor  for  some 
fourteen  years  was  the  Rev.  Charles  W.  Quick. 


Samuel  Ashhurst,  M.  D., 

Late  Editor  of  The  Episcopal  Recorder. 


Publication  Society  and  Church  Papers.         293 

"Upon  its  purchase  by  Mr.  Powers,  the  Becorder  for 
the  first  time  made  a  change  in  its  publisher  and  printer, 
and  this  change  led  to  the  establishment  of  another  low 
church  Protestant  Episcopal  paper,  which,  after  various 
changes,  survives  as  the  ably  edited  Church  Standard. 

"At  the  foundation  of  the  Reformed  Episcopal  Church, 
the  Becorder  was  the  only  religious  paper  in  which  could 
be  found  any  full  report  of  the  actions  of  Bishop  Cum- 
mins and  the  progress  of  the  movement  initiated  by  him, 
and  though  for  some  years  Mr.  Quick  remained  a  presby- 
ter in  the  Protestant  Episcopal  Church,  the  Becorder  be- 
came thoroughly  identified  with  the  work  into  which  its 
owner  cast  all  his  energies,  and  with  slight  modifications, 
the  editorial  conduct  of  the  paper  begun  several  years 
before  Mr.  Powers'  death  has  continued  until  the  present 
time. 

"During  the  seventy-eight  years  of  its  existence,  the 
Becorder  has  absorbed  several  other  papers,  and  for  a  few 
years  it  was  thought  wise  to  modify  its  own  title,  though 
its  ownership  and  management  continued  without 
change;  and  though  it  owes  allegiance  no  longer  to  the 
Protestant  Episcopal  Church,  it  upholds  the  same  funda- 
mental theological  views  for  the  furtherance  of  which  it 
was  established  more  than  three-quarters  of  a  centurv 
ago." 

Our  Church  suffered  another  great  loss  in  the  death  of 
Dr.  Samuel  Ashhurst,  for  many  years  the  Editor  of  the 
Becorder,  and  a  most  devoted  Refoiined  Episcopalian. 

The  Evangelical  Episcopalian. 
The  Evangelical  Episcopalian  is  a  monthly  magazine 
published  in  Chicago.     It  is  a  journal  aiming  to  present 
the  doctrines  and  methods  of  the  Reformed  Episcopal 


294       History  of  the  Reformed  Episcopal  Church. 

Church  in  a  spirit  of  love.  It  seeks  to  promote  harmony 
in  our  own  Church,  and,  while  positively  and  unswerv- 
ingly loyal  to  its  ])rinciples,  cultivates  fellowship  with 
other  Cliristians  and  churches.  The  management  and 
editorial  work  of  the  paper  are  in  the  hands  of  a  corps 
of  writers,  among  whom  are  Bishop  and  Mrs.  Cheney. 
It  numbers  among  its  contributors  bishops,  clergymen 
and  laymen  of  our  own  communion,  as  well  as  distin- 
guished writers  in  other  Churches. 


Chapter  XXVIII. 

The  History  and  Mission  of  the  Reformed  Episcopal 
Church. 

"If  the  work  we  inaugurate  to-day  be  of  men,  may  it 
come  to  nought.  If  it  be  of  God,  may  He  grant  us  more 
abundantly  ^the  Holy  Ghost  and  wisdom,'  to  make  us 
'valiant  for  the  truth,'  strong  to  labor  and  faithful  in 
every  duty,  and  'rejoicing  to  be  counted  worthy  to  suffer 
shame  for  His  name.' "  This  was  the  spirit  that  per- 
vaded the  meeting  of  the  first  Council  of  the  Reformed 
Episcopal  Church.  Has  its  subsequent  history  proved 
it  to  the  world?  The  touchstone  to  be  applied  to  any 
work  for  God  is  the  question:  "Is  it  of  Him?"  "Can 
we  bear  the  search-light  of  the  Divine  scrutiny  and  feel 
we  are  following  in  His  footsteps?"  The  longer  one 
lives,  the  more  one  sees  the  necessity  for  separation 
from  the  world,  both  in  the  Church  and  in  individuals — 
to  be  in  the  world,  but  not  of  it.  This  is  perhaps  hard 
to  attain,  but  it  is  God's  way.  His  "come  out  from 
among  them  and  be  ye  separate,"  is  unequivocal  in  its 
demand.  The  Church  of  to-day  depends  too  much  upon 
the  world  for  its  workers  and  for  its  general  support. 
Even  the  most  careful  of  us  are  prone  to  enter  into  prac- 
tices of  which  the  world  approves,  in  order  to  forward 
(as  we  think)  the  cause  of  Christ. 

"We  have  come  step  by  step  through  the  history  of  our 
denomination  for  nearly  three  decades.  ^^Hiat  has  it 
been?  Why  do  we  exist  and  what  is  our  mission  to 
future  generations,  until  that  time  when  the  Church, 


296       History  of  the  Beformed  Episcopal  Church. 

the  body  of  all  believers,  becomes  the  Church 
triumphant? 

We  did  not  come  out  from  the  Protestant  Episcopal 
Church  simply  to  multiply  denominations.  We  came 
for  a  principle,  a  principle  which,  in  years  long  past, 
created  martyrs;  a  principle  which,  in  our  mother 
Church,  was  buried  from  sight  in  the  errors  which  a 
reformation  did  not  entirely  take  away.  We  came  for 
conscience'  sake,  because  when  once  our  eyes  are  opened 
to  error  and  we  consent  to  it,  even  by  our  presence,  we 
become  to  a  certain  extent  a  partaker  therein.  Loyalty 
to  Christ  demands  an  unswerving  fidelity  to  His  truth 
as  it  stands  revealed  to  us  in  His  Word.  Our  Church 
has  seen  enough  of  compromise,  and  henceforth  places 
herself  as  a  living  protest  against  the  errors  which, 
through  hundreds  of  years,  have  cast  a  blot  upon  her 
Book  of  Common  Prayer.  The  Word  of  God  has  taught 
us  that  there  is  but  "one  Mediator  between  God  andmen/' 
but  one  Intercessor,  who  upholds  the  plea  of  His  own 
perfect  righteousness.  His  finished  work  for  us,  in  the 
pure  chalice  of  His  own  intercession.  That  Word  of 
God  has  taught  us  that  only  the  Holy  Ghost  can  regen- 
erate, only  the  salvation  freely  offered  to  us  in  Jesus 
Christ  can  save  from  sin;  that  the  body  and  blood  of 
Christ  was  offered  "once  for  all;''  and  further,  that  we 
are  to  hold  fellowship  with  all  "who  love  our  Divine  Lord 
and  Saviour,  Jesus  Christ,  in  sincerity,"  irrespective  of 
all  denominational  lines. 

This  was  "the  faith  once  for  all  delivered  unto  the 
saints,"  whose  purity,  through  the  handling  of  men,  be- 
came tarnished  and  dimmed  with  errors.  We  love  our 
grand  liturgy.  Her  prayers  are  like  the  soft  notes  of  the 
bird  at  evensong,  whose  very  echoes  touch  heaven  and 


History  and  Mission.  297 

return  in  benedictions,  even  as  the  notes  of  the  bugle 
awake  the  voices  of  the  mountain  fastnesses  and  return 
in  silver  music  to  the  ear. 

John  Wesley  said:  "Best  of  all,  Grod  is  with  us."  The 
secret  of  true  prosperity  in  any  Church,  as  well  as  with 
any  individual,  is  God's  presence  and  blessing.  There- 
fore, as  we  look  back  over  our  history,  can  we  claim  this 
blessing  as  ours? 

Our  history  has  been  a  record  of  God's  dealing  with  us. 
Sometimes  as  we  look  back  we  lose  heart,  and  feel  that 
we  are  so  small  among  the  Churches  of  Christendom; 
and  yet,  should  we  be  dismayed  if  "God  be  for  us,"  as 
we  believe?  From  the  Hand  Book  for  1901,  we  quote 
the  following:  "At  the  opening  of  this  new  century,  we 
find,  looking  backward,  that  in  less  than  thirty  years  we 
have  10,000  communicants,  99  clergymen,  and  64 
churches.  The  Presbyterian  Church  of  the  United 
States  could  lay  claim  in  seventy  3^ears,  i.  e.,  1640-1717, 
to  only  3000  communicants,  19  clergymen  and  40 
churches."  We  also  have  a  church  property  valued  at 
$1,639,556.  This  is  its  earthly  progress,  and  as  to  its 
work  for  Christ,  can  we  doubt  a  corresponding  blessing? 
That  souls  have  been  saved,  that  a  standard  has  been 
raised  as  a  protest  against  error,  is  as  sure  as  the  eternal 
hills.  God  called  out  our  Church.  He  had  a  place  for 
her  in  the  unfolding  plans  of  His  wise  Providence,  and, 
therefore,  no  one  can  tell  the  un^nritten  history  laid  up 
in  His  great  account,  which  will  give  to  her  a  crown 
richer  than  any  of  earth's  diadems.  This  Church  has  a 
mission  to  fulfil.  There  was  a  need  for  her  in  the 
economy  of  God.  Why?  Because,  like  the  sea  creeping 
imperceptibly  up  the  sloping  sands  upon  the  shore, 
Eitualism,  with  all  its  attendant  errors,  was  proving  a 


298       History  of  the  Eeformed  Episcopal  Church. 

resistless  tide,  despite  tlie  brave  eH'orts  to  repel  her  ad- 
vances. Could  we  not  have  eft'ected  our  reform  within 
the  Church  from  whence  we  came?  No;  years  of  strenu- 
ous effort  to  that  end  brought  no  relief.  The  strength 
of  error  was  as  adamant,  and  3^ear  by  year  made  the  old 
Church  stronger  within  her  entrenchments.  We  should 
be  proud  of  our  name  "Heformed.^"  It  stands  for  the 
grand  principles  of  truth  for  which  we  came  from  our 
mother  Church.  That  this  is  recognized,  we  believe. 
Why  is  the  fold  from  whence  we  came  seeking  to  change 
her  name?  Why  in  so  many  instances  is  the  word  "Prot- 
estant"' omitted,  if  not  that  the  "Protesting^'  Church  is 
no  longer  such  a  body,  and  the  Protestantism  for  which 
many  have  offered  up  life  itself  is  no  longer  a  cause  as 
dear  as  in  fonner  times? 

Amid  all  its  difficulties,  its  prosperities  and  its  adver- 
sities, the  Reformed  Episcopal  Church  has  soimded  forth 
with  no  uncertain  sound  a  pure  Gospel.  For  clear,  un- 
equivocal adherence  to  Jesus  Christ,  for  beauty  of  prin- 
ciple, and  for  glorious  setting  forth  of  Gospel  truth,  she 
is  deservedly  distinguished.  In  these  days  of  laxity  of 
principle,  of  loose  conceptions  of  the  Word  of  God,  of 
ritualistic  tendencies,  of  love  of  show  which  makes  these 
very  tendencies  attractive,  particularly  to  the  young, 
this  Church  came  into  being  at  God's  beckoning  hand, 
to  be  a  true  light-bearer.  One  of  our  Bishops  has  said: 
"Our  faith  is  that  our  work  is  of  God;  and  our  prayer 
is  that,  if  it  be  not  of  God  and  for  God,  it  may  quickly 
come  to  nought,  and  the  very  name  of  the  Reformed 
Episcopal  Church  perish  from  the  earth."  Once  in  the 
early  days  our  Church  was  referred  to  as  the  "Primitive 
Episcopal  Church,"  and  the  name  seems  to  fit  its  mission. 
The  word  "Primitive"  shows  that  it  is  a  restoration,  a 


History  and  Mission.  299 

going  back,  not  only  to  the  days  of  our  country's  early 
history,  but  back  to  the  Eeformation,  when  the  fires  of 
martyrdom  and  thehorrors  of  torture  could  not  draw  away 
from  the  truth  those  who  held  it  in  their  keeping;  back 
still  farther  to  the  days  of  the  apostles;  aye,  back  farther 
yet,  to  the  teachings  of  Him  who,  beside  the  blue  waters 
of  Galilee,  called  followers  into  His  service,  that  He 
might  make  them  "fishers  of  men." 

"Finding,  following,  keeping,  struggling, 
Is  He  sure  to  bless? 
Saints,  apostles,  prophets,  martyrs, 
Answer,  Yes." 

This  is  our  history,  and  in  reverence  we  may  say, 
"Hitherto  hath  the  Lord  helped  us/^  With  such  a  his- 
tory, above  all,  with  such  a  God  as  ours,  what  should  be 
the  character  of  our  mission  as  a  Church?  Inscribed 
upon  it,  surely,  should  be,  "Holiness  to  the  Lord." 

Our  mission,  as  Bishop  Nicholson,  in  his  twenty-fifth 
anniversary  sermon,  stated,  is  to  be  true  witnesses — to 
bear  testimony  to  the  Truth.  Jesus,  and  Jesus  only,  our 
motto.  To  be  faithful  to  His  Word  and  square  our  lives 
and  the  life  of  our  Church  with  the  precepts  of  Divine 
authority.  In  these  days,  when  the  Church  is  so  prone 
to  mingle  with  the  world,  our  beloved  Zion  stands  in  need 
of  greatest  caution.  The  word  is,  "Ye  cannot  serve  God 
and  mammon;"  and  God's  "cannot"  is  without  quali- 
fication. 

We  stand  for  the  defence  of  those  Protestant  principles 
for  which  the  martyrs  of  the  English  Reformation  suf- 
fered. We  stand  for  Protestantism  pure  and  simple,  no 
matter  what  the  cost. 

Upon  our  young  people  rests  the  future  of  our  com- 
munion.    Do  we  realize  this,  and  are  our  boys  and  girls 


300       History  of  the  Reformed  Episcopal  Church. 

and  young  men  and  women  being  taught  the  principles 
which  distinguish  us  as  a  Church?  In  so  many  of  our 
Sunday  schools,  a  large  proportion  of  the  children  come 
from  families  who  have  no  knowledge  or  interest  in  the 
distinctive  principles  of  our  denomination.  Therefore, 
if  we  want  to  make  these  children  the  future  workers  in 
our  Church,  they  must  be  taught  to  love  it  and  to  have 
an  intelligent  appreciation  of  its  liturgy.  Then,  as  they 
grow  older  and  the  tendency  is  to  drift  away  from  school 
and  Church,  the  instruction  received  may  still  hold  them. 
It  is  upon  the  young  people  who  have  been  led  to  the 
Saviour  through  the  instrumentality  of  our  Sunday 
schools,  and  trained  in  the  principles  of  our  denomina- 
tion, that  the  onward  progress  of  our  Church  will  de- 
volve. We  need  more  of  these  same  young  people  to 
attend  our  church  services,  that  they  may  become 
familiar  with  our  Prayer  Book.  We  have  a  peculiar  duty 
in  this  respect — the  education  of  our  people  in  a  knowl- 
edge of  the  reasons  for  our  existence.  It  is  vitally  im- 
portant that  we  should  know  these  things,  and  if  once 
understood,  it  seems  difficult  to  conceive  of  any  return  to 
the  errors  from  wdience  we  came.  By  a  more  thorough 
examination  into  the  principles  of  our  Church,  and  a 
wider  dissemination  of  its  literature,  we  can  aid  very 
materially  to  this  end. 

Upon  our  laity  rests  an  equal  responsibility  with  the 
clergy,  and  upon  both  alike  devolves  the  duty  of  guard- 
ing this  precious  jewel  from  the  inroads  of  worldliness, 
for  upon  them  rests  the  earthly  upbuilding  of  our  Zion. 

From  our  pulpits  should  ring  no  uncertain  sound. 
Salvation  to  a  lost  world  through  Jesus  Christ  is  the  mes- 
sage we  hold  from  Him.  The  sounding  forth  of  a  pure 
Gospel,  simple  in  its  teaching,  sound  in  its  denunciation 


History  and  Mission.  301 

of  sin,  rich  in  its  fulness,  is  the  work  of  our  Church.  We 
have  naught  to  do  with  the  harvest;  our  duty  is  in  the 
present,  and  unless  we  hold  staunchly  to  these  vital  prin- 
ciples, our  beloved  Zion  will  not  fulfil  her  mission. 

We  need  young  men  for  our  ministry.  Men  whose 
hearts  God  has  touched,  men  of  ability,  men  willing  to 
sacrifice  for  the  principles  they  hold — these  are  needed 
in  our  school  of  the  prophets.  Such  men,  sound  in 
principle,  filled  with  the  Spirit  of  the  living  God,  and 
thoroughly  embued  with  the  conviction  of  the  need  for 
and  beauty  of  the  Eeformed  Episcopal  Church,  are  the 
ones  who,  in  the  years  to  come,  should  be  the  successors 
of  those  who,  in  our  early  history,  w^ere  the  faithful  and 
able  upholders  of  our  communion. 

This  is  the  Church  that  we  love;  this  her  history  and 
her  mission.  May  the  great  Head  of  the  Church  so 
purify  and  keep  her  spotless  that  she  may  ever  stand  as 
a  protest  against  error  and  a  living  witness  to  His  eternal 
Truth. 

It  has  been  the  writer's  privilege  to  read  much  of  the 
correspondence  of  Bishop  Cummins,  letters  to  and  from 
him,  and  no  one  could  do  so  without  feeling  the  deep 
conviction  which  this  man  experienced  that  the  cause 
of  the  Eeformed  Episcopal  Church  was  truly  God-given. 
It  was  no  hasty  movement.  To  be  sure,  it  culminated 
with  the  union  communion  service  during  the  meeting 
of  the  Evangelical  Alliance,  but  the  heart  of  the  man 
had  been  prepared  by  God  through  the  years  that  led  up 
to  it.  The  sacrifice  of  his  worldly  position  was  as  noth- 
ing. He  was  a  man  who,  like  Abraham,  could  go  forth, 
not  knowing  whither  he  went,  strong  in  faith,  and  if  the 
Eeformed  Episcopal  Church  could  at  all  times  have  such 
men  in  the  ranks  of  her  clergy  and  laity,  the  progress  of 


'302       History  of  the  Reformed  Episcopal  Church. 

her  future  would  be  one  upward  course  from  year  to  year, 
despite  discouragements,  for  God  would  be  on  her  side. 
The  position  of  our  Church  demands  such  men;  humanly 
speaking,  her  very  existence  depends  upon  it.  Those 
who  turn  back  are  but  clogs  upon  the  wheels  of  her  pros- 
perity. The  insidious  working  of  outside  powers  are  to 
1)6  guarded  against,  and  to  do  this  we  need  God's  help, 
and  we  require  men  who,  like  Bishop  Cummins,  will  have 
the  faith  and  the  courage  to  resist  such  dangers. 

Thus,  as  we  turn  the  first  corner  of  the  opening  cen- 
tuYv,  we  stand  upon  its  threshhold  a  peculiar  Church,  a 
God-given  Church.  "God  is  in  the  midst  of  her:  she 
shall  not  be  moved."  This  is  the  trust  God  has  given 
to  us;  let  us  see  to  it  that,  by  His  grace,  our  Church  ever 
remains  true  to  her  grand  principles,  in  the  promulgation 
of  the  Gospel  of  Jesus  Christ. 

We  would  leave  as  our  final  thought,  a  few  words  of 
Bishop  Cummins,  from  a  sermon  preached  in  1874,  and 
may  our  Triune  God  grant  their  fulfillment:  "Beneath 
us  is  the  solid  Rock,  around  us  the  arm  of  Divine 
love,  above  us  the  sapphire  firmament,  the  ark  of 
God  is  in  our  midst,  the  martyrs  of  England  are  with 
us  in  spirit.  ...  All  Evangelical  Christendom  blesses 
us,  and  through  the  coming  years  I  hear  the  voices  of 
future  generations  chanting  this  song:  Thank  God  for 
the  Eeformed  Episcopal  Church — Scriptural,  Protestant 
and  free.' " 


APPENDIX. 

Clergy  List,  1873-1902. 

1873. 
Bishop  George  David  Cummins,  D.  D., 
Bishop  Charles  Edward  Cheney,  D.  D 
Rev.  R.  H.  Bourne,  Rev.  Edw.  D.  Neill, 

Rev.  Wm.  V.  Feltwell,  Rev.  Wm.  H.  Reid, 

Rev.  Mason  Gallagher,  Rev.  Wm.  T.  Sabine, 

Rev.  Benj.  B.  Leaeock,  Rev.  Marshall  B.  Smith, 

Rev.  Thomas  J.  McFadden,  Rev.  Thomas  L.  Smith, 

Rev.  Wm.  McGuire,  Rev.  Charles  H.  Tucker, 

Rev.  Johnston  McCormac,  Rev.  Joseph  D.  Wilson, 

Rev.   Walter   Windeyer. 
1902. 

BISHOPS. 

Bishop  Charles  Edward  Cheney,  D.  D., 

Bishop  William  T.  Sabine,  D.  D., 

Bishop  Edward  Cridge,  B.  A., 

Bishop  Samuel  Fallows,  D.  D.,  LL.D., 

Bishop  P.  F.  Stevens,  D.  D., 

Bishop  Edward  Wilson,  D.  D. 


CLERGYMEN. 


Rev.  George  L.  Alrich, 
Rev.  Edw'd  C.  Benson  Barker, 
Rev.  Stephen  Bash, 
Rev.  C.  J.  Broughton, 
Rev.  J.  Eastbum  BroAvn, 
Rev.  Richard  H.  Burke, 
Rev.  W.  C.  Capers, 
Rev.  I.  B.  Chantrell, 
Rev.  Frank  V.  C.  Uoak, 
Rev.  W.  Russell  Collins, 
Rev.  Charles  R.  Cook,  M.  D., 
Rev.  Forrest  E.  Dager,  D.  D., 
Rev.  John  Dennis,  M.  D., 
Rev.  Conway  E.  Dobbs, 
Rev.  J.  B.  Donaldson, 
Rev.  Wm.  V.  Edwards, 
Rev.  John  Edwards, 
Rev.  Wm.  Fairley,D.D.,Pli.l)., 
Rev.  Wm.  V.  Feltwell, 


Rev.  F.  C.  Ferguson, 

Rev.  Ralph  Finley, 

Rev.  E.  A.  Forrest, 

Rev.  W.  A.  Freemantle,  M.A., 

Rev.  G.  Milton  Gardner, 

Rev.  Wm.  J.  Gilliland, 

Rev.  Archibald  H.  Grace, 

Rev.  P.  J.  Grant, 

Rev.  James  M.  Gray,  D.  D., 

Rev.  Robert  Gwynne, 

Rev.  Thomas  Haddon. 

Rev.  C.  F.  Hendricks,  B.  D., 

Rev.  H.  S.  Hoffman,  D.  D., 

Rev.  J.  Howard-Smith,  D.  D., 

Rev.  A.  B.  Hubly, 

Rev.  A.  M.  Hubly, 

Rev.  Geo.  W.  Huntington, 

Rev.  C.  H.  Jenkins, 

Rev.  W.  A.  L.  Jett, 


oOl       liidory  of  the  Reformed  Episcopal  Church. 


Rev.  Joseph  S.  Kitchen, 
Kev.  T.  Hubert  Jones, 
Kev.  Joseph  Lewis, 
Rev.  M.  T.  McCormick, 
Rev.  D.  J.  Mack, 
Rev.  W.  P.  Mackay, 
Rev.  R.  A.  Madison, 
Rev.  W.  M.  Magrath, 
Rev.  W.  F.  Mappin, 
Rev.  Thomas  J.  Mason, 
Rev.  Henry  McCiea, 
Rev.  H.  F.  Milligan,  M.  A., 
Rev.  S.  B.  Mitchell, 
Rev.  J.  S.  Mobley, 
Rev.  P.  B.  Morgan,  M.  D., 
Rev.  Edward  T.  Munns, 
Rev.  Benj.  T.  Noakes,  D.  T)., 
Rev.  A.  M.  Paige, 
Rev.  T.  P.  Pemberton, 
Rev.  Ephraim  Phillips, 
Rev.  Euclid  Philips, 
Rev.  H.  Medley  Price, 
Rev.  James  C.  Pratt, 
Rev.  G.  Albert  Redles,     . 
Rev.  John  Reid,  D.  D., 


Rev.  F.  H.  Reynolds, 
Rev.  F.  T.  Reynolds, 
Rev.  R.  L.  Rudolph,  B.  D., 
Rev.  Alexander  Sloan, 
Rev.  D.  M.  Stearns, 
Rev.  Wm.  D.  Stevens,  B.  D., 
Rev.  Frederick  Shelley, 
Rev.  Wm.  Tracy,  D.  D., 
Rev.  James  Todd, 
Rev.  John  W.  Treen, 
Rev.  Charles  H.  Tucker, 
Rev.  J.  Milton  Tweedale, 
Bishop  B.  B.  Ussher,  M.  D., 
Rev.  C.  D.  Ussher,  M.  D., 
Rev.  George  S.  Vail, 
Rev.  D.  T.  Van  Horn, 
Rev.  James  Ward, 
Rev.  Wm.  T.  Way, 
Rev.  Duane  Wevill, 
Rev.  W.  C.  White, 
Rev.  Joseph  D.  Wilson,  D.  D., 
Rev.  Walter  Witten, 
Rev.  Henry  T.  Wirgman, 
Rev.  H.  J.  Wood,  B.  A., 
Rev.  George  D.  Worrell, 


Total  Number  of  Communicants,  1873 — 17. 
Total  Number  of  Communicants,  1901—10,002. 

General  Synod  of  Great  Britain. 


Bishop 
Bishop  T.  W. 
Rev.  J.  Anderson, 
Rev.  W.  G.  Arnold, 
Rev.  S.  C.  Burn, 
Rev.  Ulick  Clinton  de  Burg 
Rev.  R.  Dickinson, 
Rev.  Rowland  Fresh  Neater, 
Rev.  T.  W.  Gladstone, 
Rev.  F.  Lake-Good, 
Rev.  F.  T.  Gregg,  M.  A., 
Rev.  R.  Venables  Greene, 
Rev.  A.  F.  C.  Grumbrell, 
Rev.  T.  H.  Hanesworth, 
Rev.  Thomas  Heath, 


P.  X.  Eldridge. 

Bowman,  M.  A.,  Ph.  D. 
Rev.  G.  J.  Lacell, 
Rev.  G.  Stewart  Levack, 
Rev.  J.  R.  Martin, 

h,  Rev.  C.  J.  Millar,  B.  A., 

Rev.  T.  Fletcher  Minchin, 
Rev.  J.  RoAvland  Parker, 
Rev.  H.  Bradbury  Parger, 
Rev.  Edward  T.  Reed, 
Rev.  G.  E.  Skerry, 
Rev.  C.  Snosswell,  A.  N.  C, 
Rev.  T.  R.  H.  Sturges, 
Rev.  J.  Thombury, 
Rev.  W.  Westbury. 


Appendix.  305 

Officers  of  the  General  Council. 
Presidents  and  Presiding  Bishops.  to 


1873, 

Bishop  George  David  Cummins,  D.  D., 

1876. 

1876, 

Bishop  Chas.  Edw'd  Cheney,  D.  D., 

1877. 

1877, 

Bishop  Samuel  Fallows,  D.  D.,  LL.D., 

1879. 

1879, 

Bishop  William  R.   Nicholson,  D.   D., 

1883. 

1883, 

Bishop  James  A.  Latan6,  D.  D., 

1887. 

1887, 

Bishop  Chas.  Edw'd  Cheney,  D.   D., 

1889. 

1889, 

Bishop  Samuel  Fallows,  D.  D.,  LL.D., 

1894. 

1894, 

Bishop  Thomas  W.  Campbell,  S.  T.  B., 

1897. 

1897, 

Bishop  Samuel  Fallows,  D.  D.,  LL.D., 

1900. 

1900, 

Bishop  J.  A.  Latane,  D.  D.  (died  Feb.  21, 

1902). 

1902, 

Bishop  Samuel  Fallows,  D.  D.,  LL.D., 
appointed  for  remainder  of  term. 

Secretaries. 

1873, 

Herbert  B.  Turner, 

1876. 

1876, 

Rev.  Marshall  B.  Smith, 

1879. 

1879, 

Rev.  Edward  Wilson,  D.  D., 

1881. 

1881, 

Charles  D.  Kellogg, 

1894. 

1894, 

Rev.  Chas.  F.  Hendricks,  B.  D., 
Treasurers. 

1873, 

James  L.  Morgan  (died  Oct.  6,  1900), 

1878. 

1878, 

Joseph  K.  Wheeler, 

1885. 

1885, 

John  Heins   (died  Oct.  1,  1900), 

1900. 

1900, 

Thomas  L.  Berry, 

Permanent  Lay  Memhers  (who  signed  the  Original  Call,  and 
were  present  and  voted  at  the  First  General  Council) — John  A. 
Dake,  James  L.  Dawes,  William  S.  Doughty,  Charles  D.  Kellogg, 
James  L.  Morgan,  Fiederick  A.  Pell.  By  election  of  the  General 
Council,  1876 — Judge  D.  J.  Hughes. 


Statistics  of  the  Reformed  Episcopal   Church  in  tJie   United 
States  and  Canada,  reported  General  Council,  May,  1900. 

(Taken  from  Hand  Book  of  1901.) 

Synods  and  Missionary  Jurisdictions 7 

(Owing  to  the  consolidation  of  the  Missionary  Juris- 
diction of  the  South  and  the  New  York  and 
Philadelphia  Synod,  the  number  is  now  6.) 

Bishops  7 

Presbyters    80 


oOG       Hidory  of  the  licformcd  Episcopal  Church. 

Deacons    12 

Churches    64 

.Sunday  Schools 88 

Communicants    10,002 

Sunday  School  Members 10,328 

In  1873,  the  only  Missionary  Bishop  of  the  Reformed  Episcopal 
Church  was  the  Rt.  Rev,  Charles  Edward  Cheney,  D.  D.,  his 
jurisdiction  comprising  the  north  and  northwest. 

In  1902,  the  Synods  and  Jurisdictions  were  as  follows: 

The  First  Synod  in  the  Dominion  of  Canada  including 
churches  in  the  Canadian  provinces.  The  Synod  of  Canada  is 
under  the  care  of  the  Presiding  Bishop. 

The  Missionary  Jurisdiction  of  the  Pacific  includes  British 
Columbia  and  all  States  and  Territories  of  the  United  States 
west  of  the  Rocky  Mountains,  under  the  oversight  of  Bishop 
Edward  Cridge,  of  Victoria,  British  Columbia. 

The  New  York  and  Philadelphia  Synod,  including  the  New 
England  States,  New  York,  New  Jersey,  Pennsylvania,  Dela- 
ware, the  District  of  Columbia,  Maryland,  and  all  other  of  the 
United  States  east  of  the  Mississippi  River  and  south  of  the 
Ohio  River,  not  included  in  the  Special  Missionary  Jurisdiction 
of  the  South;  under  the  supervision  of  Bishop  William  T. 
Sabine,  D,  D. 

Special  Missionary  Jurisdiction  of  the  South,  including  all 
colored  parishes  of  the  Southern  States,  Bishop  P,  F,  Stevens, 
D,  D,,  Bishop  in  charge, 

IMissionary  Jurisdiction  of  the  Northwest  and  West,  embrac- 
ing Illinois  (not  including  the  Synod  of  Chicago),  Indiana,  Wis- 
consin, Minnesota,  and  all  other  of  the  States  and  Territories 
of  the  United  States  lying  west  of  the  Mississippi  River  and 
cast  of  the  Rocky  Mountains,  and  also  St.  Paul's  Church, 
Chicago;  in  charge  of  Bishop  Samuel  Fallows,  D.  D.,  LL.D. 

The  Synod  of  Chicago,  including  all  the  churches  in  Chicago 
(except  St.  Paul's),  in  Peoria,  Chillicothe,  Michigan  and  Ohio; 
under  the  supervision  of  Bishop  Charles  Edward  Cheney,  D,  D. 

The  Synod  of  Great  Britain  and  Ireland,  in  charge  of  Bishop 
Philip  X,  Eldridge, 

St.  George's  Church,  Bermuda,  unattached. 


Church  Finances. 
In  1873,  the  Reformed  Episcopal  Church  was  without  a  dollar. 
Various  donations  and  ready  and    cheerful    help    of    those    to 
whom  its  interests  were  dear,  enabled  the  early  workers  to 


Appendix.  307 

carry  on  the  finances  of  the  young  Church.  As  the  years  have 
rolled  on,  its  resources  have  very  naturally  increased,  and  are 
now  represented  by  thousands  of  dollars,  with  a  church  prop- 
erty valued  at  $1,629,556,  We  give  below  the  receipts  and  ex- 
penditures of  the  various  Funds,  reported  to  the  General  Council 
as  of  the  year  1900.  Perhaps  in  brief  this  will  show  clearly  the 
status  of  the  financial  workings  of  our  Church. 

Kepoet  of  Treaslther  of  the  General  Council. 

Receipts.  Expenditures. 
General  Missionary  Fund,  3  years  to  1900.  $17,091  03    $13,147  59 

R.  E.  Seminary,  3  years  to  1900 40,718  52     38,298  42 

Special  Oiurch  Extension  Trust,  3  years 

to    1900 21,884  39     20,520  26 

The   balances   on   hand   April  30th,   1900,  under  the   various 
Funds,  are  as  follows: 

Sustentation   Fund $8,912  19 

Widows  and  Orphans'  Fund 15,404  52 

Special  Missionary  Fund 4,000  00 

Eleanor  H.  Stroud  Fund 7,000  00 

George  Curtis  Memorial  Fund 28,025  00 

George  W.  Gibson  Memorial  Fund 22,792  02 

Thomas  H.  Powers  Memorial  Fund 11,752  95 

Rebecca  H.  Stroud  Trust  Fund 3,702  00 

Eliza  A.  Dean  Trust  Fund 23,977  81 

Receipts  for  Foreign  Mission  Work 14,970  80 

Payments  for  Foreign  Mission  Work 14,033  12 

Contributions. 
(Taken  from  Hand  Book  of  1901.) 

Current  Expenses $116,152  00 

Church  Extension r 710  00 

Widows  and  Orphans'  Fund 818  00 

Theological  Seminary 625  00 

Council   Expenses 707  00 

Communion  Alms 900  00 

Synodical  Funds 1,764  00 

Sunday  School  Offerings 11,526  00 

Foreign  Missions 11,300  00 

Miscellaneous   35,035  00 

Total $179,537  00 


308      History  of  the  Reformed  Episcopal  Church. 

List  of  those  who  have  died  in  the  Ministry  of  the  Reformed 
Episcopal  Church. 

Date  of  Death.    Age. 

Bishop  George  David  Cummins,  D.  D June  26,  1876 54 

Rev.  Samuel  Cutler July  17,  1880 75 

Rev.  Jesse  P.  Davis June  15,  1882 68 

Rev.  John  F.  Ernst Nov.     6,  1882. . .  .75 

Rev.  James  Ball Dec.  20,  1884 34 

Rev.  Thomas  Lloyd  Evans June  14,  1885 59 

Rev.  Arthur  Foster Jan.  26,  1886 48 

Rev.  Roland  Hill  Bourne Aug.     3,  1886 74 

Rev.  Wm.  McGuire  {Circum) June  26,  1887 65 

Rev.  John  Alonzo  Fisher  {Circum) §ept.     4,  1887.  . .  .32 

Rev.  Archibald  Morrison  Morrison May     6,  1888.  . .  .61 

Rev.  Frederic  Sargent  Huntington Sept.     4,  1888.  . .  .36 

Rev.  James  Hanson  McMechen Jan.  12,  1889 76 

Rev.  William  S.  Perkins March  28,  1890 87 

Rev.  Charles  Allen Oct.     3,  1890 59 

Rev.  W.  F.  Lloyd  {Circum) 1890 

Rev.  Frederick  Woolfenden Aug.  10,  1891 44 

Rev.  Isaac  M.  Williams  {Circum) Dec.     1,  1891.... 70 

Rev.  William  H.  Cooper,  D.  D July    4,  1892 70 

Rev.  Benjamin  Dawson July  23,  1892 88 

Rev.  B.  K.  Maltby   {Circum) 1892 

Rev.  William  Newton,  D.  D Feb.  16,  1893. . .  .75 

Rev.  Rowland  Wetherill  Mott April  21,  1894. . .  .31 

Rev.  Samuel  Tweedale Sept.  15,  1894.  . .  .68 

Rev.  Charles  W.  Quick Oct.     9,  1894.  ... 72 

Rev.  Dean  C.  Wright May  25,  1895. ... 77 

Rev.  Wm.  Morton  Postlethwaite,  D.  D Jan.  10,  1896 57 

Rev.  Benjamin  B.  Leacock,  D.  D Feb.  28,  1896 72 

Rev.  L.  W.  West Aug.  24,  1896 36 

Rev.  George  W.  Brown,  M.  D 

Rev.  Mason  Gallagher,  D.  D July    5,  1897. . .  .75 

Rev.  S.  Gladden Dec.     9,  1897. . .  .50 

Rev.  John  Johnstone,  M.  D 1897 

Rev.  William  Goodchild March  11,  1898.  . .  .43 

Rev.  R.  I.  Sanders April     8,  1898.  . .  .60 

Rev.  William  Hartley Dec.     8,  1898.  . .  .68 

Rev.  J.  Simpson  Trotter July  15,  1899.  . .  .80 

Rev.  Samuel  W.  Bonaparte Oct.  15,  1899.  . .  .48 

Rev.  James  Stinson  Harrison,  M.  D March  21,  1899 86 

Rev.  Caleb  Allen April  20,  1901 ...  .57 

Bishop  William  Rufus  Nicholson,  D.  D June     7,  1901.  . .  .79 

Rev.  Rodney  S.  Nash Nov.,  1901 

Rev.  Oscar  G.  Sands,  M.  D 1901 

Bishop  James  Allen  Latane,  D.  D Feb.  21,  1902. . .  .71 

Elizabeth  M.  Bacon,  Missionary,  Lalitpur,  India,  Sept.  4,  1900. 


ENDORSED  BY 

Bishop  J.  A.  Latane,  D.  D.,  Presiding  Bishop  (deceased) 

Bishop  Charles  Edward  Cheney,  D.  D. 

Bishop  William  R.  Nicholson,  D.  D.  (deceased). 

Bishop  Samuel  Fallows,  D.  D.,  LL.D. 

Bishop  P.  I.  Stevens,  D.  D. 

Bishop  Edward  Wilson,  D.  D. 

Bishop  William  T.  Sabine,  D.  D. 

Bishop  Edward  Cridge,  D.  D. 

Bishop  P.  X.  Eldridge,  D.  D. 

Rev.  H.  S.  Hoffman,  D.  D. 

Rev.  B.  T.  Noakes,  D.  D. 

Rev.  J.  Howard-Smith,  D.  D. 

Rev.  F.  E.  Dager,  D.  D. 

Rev.  J.  M.  Gray,  D.  D. 

Dr.  Samuel  Ashhurst  (deceased). 

Mr.  Charles  D.  Kellogg. 

Mrs.  A.  M.  Cummins   (deceased). 

Committee  of  Reformed  Episcopal  Church  History. 


BOOKS  AND  PAMPHLETS  CONSULTED  IN  THE  WRITING 
OF  THIS  VOLUME. 

History  of  American  Episcopal  Church  (S.  D.  McConnell,  D.  D.). 

History  of  the  Prayer  Book  (Kev.  B.  H.  Stodart,  B.  D.). 

Are  There  liomanizing  Germs  in  the  Prayer  Book?  (Rev.  F.  S. 

Rising) . 
The  Protestant  Episcopacy  of  the  Revolutionary  Patriots  (Rev. 

Mason  Gallagher,  D.  D.). 
The  Causes  and  Cure  of  Puseyism  (Rev.  Ira  Warren). 
A  Scrap  Book  of  the  Rev.  Samuel  Cutler. 
Memoirs  of  the  Reformed  Episcopal  Church  (Col.  B.  Aycrigg). 
Life  of  Bishop  Cummins  (Mrs.  A.  M.  Cummins). 
Following  the  flight  (Bishop  George  D.  Cummins,  D.  D.). 
The  Reformed  Episcopal  Church  a  Child  of  God's  Providence 

(Rev.  Wm.  T.  Sabine,  D.  D.). 
A  Memorable  Communion  (Rev.  John  Hall,  D.  D.). 
The  Reformed  Episcopal  Church  (Bishop  J.  A.  Latane,  D.  D.). 
The  True  Historic  Episcopate   (Rev.  Mason  Gallagher,  D.  D.). 
What  Do  Reformed  Episcopalians  Believe?  (Bishop  C.  E.  Cheney, 

D.  D.) 
A  Woman's   Reasons    for    Leaving    the    Protestant  Episcopal 

Church  To  Unite  with  the  Reformed  Episcopal  Church  (Mrs. 

Mary  Ives  Clark). 
Union  of  the  Protestant  Episcopal  and  the  Reformed  Episcopal 

Churches  (Bishop  J.  A.  Latane,  D.  D.). 
Reasons  Why  I  Became  a  Reformed  Episcopalian   (Bishop  W. 

R.  Nicholson,  D.  D.). 
The  Comprehensiveness  of  the  Reformed  Episcopal  Church  (Rev. 

Wm.  M.  Pcstlethwaite,  D.  D.). 
What  is   the   Reformed    Jilpiscopal    Church?     (Bisliop    Charles 

Edward  Cheney,  D.  D.). 
The  Reformed  Episcopal  Church  the  Ideal  Church  of  the  Re- 
formers (H.  W.  B.). 
The  Reformed  Episcopal  Church    a    Witness    Bearer    for  God 

(Bishop  W.  R.  Nicholson,  D.  D.). 
The  Historic  Basis  of  the  Reformed  Episcopal  Church  (Rev.  J. 

Howard-Smith,  D.  D.). 
Journals  of  the  General  Council. 

Annual  Reports  of  Woman's  Foreign  Missionary  Society. 
Report  of  Board  of  Foreign  Missions — Sixteenth  General  Council. 
''Missionary  Work  of  the  Reformed  Episcopal  Church"  (Miss  M. 

V.  Hammer). 
Circular  of  the  Reformed  Episcopal  Theological  Seminary. 
The  Position  ot  the  Reformed  Episcopal  Church   (Mr.  Herbert 

Turner) . 
Minutes  of  the  General  Committee. 
Letters  in  possession  of  Secretary  of  the  General  Council. 


Church  Freedom  (Pamphlet  published  by  the  Reformed  Episco- 
pal Church). 

"Statements  Suggested  by  Certain  Correspondence  of  the  Eevs. 
B.  B.  Ussher,  J.  D.  Wilson,  F.  W.  Adams,  and  others." 

The  Episcopate — View  of  a  Presbyter. 

Article  from  The  Appeal  on  Bishop  Gregg's  Secession. 

Sermon  of  Bishop  Cummins,  November,  1874. 

Papers  Loaned  by  Rev.  C.  F.  Hendricks. 

Letters  and  Papers  of  Bishop  George  D.  Cummins  (loaned  by 
Rev.  H.  S.  Hoffman,  D.  D.). 

The  Use  of  Ecclesiastical  Vestments  in  the  Reformed  Episcopal 
Church   (Bishop  J.  A.  Latane,  D.  D.). 

The  Surplice  and  the  Bishqp's  Robes-  (Bishop  Charles  Edward 
Cheney,  D.  D.). 

Statements  on  Bishop  Cummins'  Views  of  Ecclesiastical  Vest- 
ments (Mrs.  A.  M.  Cummins). 

Jo\irnals  of  the  Synod  of  Chicago. 

Journals  of  the  New  York  and  Philadelphia  Synod. 

The  Origin,  Orders,  Organization  and  Worship  of  the  Reformed 
Episcopal  Church  in  the  United  Kingdom  (Bishop  P.  X. 
Eldridge,  D.  D.). 

Article  in  December,  1900,  Evangelical  Episcopalian. 

Hand  Book  for  1901. 

Has  the  Reformed  Episcopal  Church  the  Historic  Episcopate? 
(by  a  I^ayman.) 

Revision  a  Duty  and  Necessity  (Rev.  Mason  Gallagher,  D.  D.). 


''^ Not  unto  us^  O  Lord^  not  unto  us^  but  unto 
Thy  name  give  glory ^  for  Thy  mercy  ^  and  for 
Thy  truth^s  sake^ 


Psalm  cxv:  i. 


